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Jewish   Science 


Divine  Healing  in  Judaism 


With  Special  Reference 

To  the  Jewish  Scriptures 
and  Prayer  Book 


By  ALFRED  G.  MOSES,  Litt.  D. 


Copyright,  1916 
By  ALFRED   G.   MOSES 


(Price  91.50.    Address  Rabbi  A.  G.  Moses, 
The  Temple,  Mobile,   Alabama.) 


"Heal  us,  0  Lord,  and  we  shall  be  healed.  Save  us 
and  we  shall  be  saved,  for  Thou  art  our  praise.  Grant 
perfect  healing  to  all  our  wounds,  for  Thou,  0  Lord, 
art  our  King,  the  faithful  and  merciful  Healer.  Blessed 
art  Thou,  O  Lord,  who  healeth  the  sick  of  Thy  people, 
Israel." 

— From  the  Jewish  Prayer  Book. 


2069518 


TABLE  OF  CONTENTS. 


Foreword. 

CHAPTER  I. 
The  Principle  of  Divine  Healing. 

CHAPTER  II. 
The  Chasidic  Movement. 

CHAPTER  III. 
The  Change  of  Name. 

CHAPTER  IV. 

Jewish  Science  vs.  Christian  Science. 

CHAPTER  V. 

A   Refutal  of  Anti- Jewish  References  in  Science  and 
Health. 

CHAPTER  VI. 
A   Complete  Anthology  of  Jewish  Science. 

Index  of  Biblical  Passages. 


FOREWORD. 

The  term,  "Jewish  Science,"  will  on  first  blush  seem 
strange  and  startling  to  the  average  reader,  for 
inevitably  it  will  suggest  the  well  known  phrase, 
"Christian  Science."  I  have  purposely  used  the 
much  mooted  term  Science,  because  to  the  religious 
mind  it  has  come  to  connote  the  entire  subject  of 
Divine  Healing.  Yet,  the  Jewish  student  knows  full 
well,  that  the  word  is  an  exact  translation  of  the 
Hebrew  term,  often  found  in  the  Jewish  Scriptures. 
I  mean  the  word  "Chochmoh"  which  means,  "Divine 
Wisdom"  or  "Science."  Therefore,  the  word  Science 
in  a  religious  sense  is  strictly  Jewish  in  its  origin,  and 
the  entire  phrase,  "Jewish  Science"  is  thoroughly  in 
keeping  with  the  Faith  and  History  of  Judaism.  The 
Jewish  Bible  abounds  in  passages,  dealing  with  the 
favorite  theme  of  Chochmoh  or  Wisdom.  The  Book 
of  Proverbs  contains  several  classic  texts  which 
describe  the  working  of  this  principle.  All  such 
passages  will  be  found  in  full  in  Chapter  VI, 
entitled,  "A  Complete  Anthology  of  Jewish  Science." 

Now,  that  I  have  justified  the  use  of  the  term 
Jewish  Science,  let  me  set  forth  just  what  is  meant  by 
this  expression.  Jewish  Science  deals  with  the  entire 
subject  of  Divine  Healing  as  it  is  unfolded  in  the 
Literature  and  History  of  the  Jewish  People.  Many 
Jews  are  unaware  of  the  fact  that  their  Religion 
teaches  Faith-Cure,  and  unfortunately  have  turned  to 
Christian  Science  to  discover  the  truth  of  Divine 
Healing.  The  result  is  that  in  this  country  the  new 


8  JEWISH  SCIENCE 

cult  has  drawn  many  Sons  and  Daughters  of  the 
Covenant  away  from  their  ancient  faith.  One 
object  in  writing  this  book  is  to  reach  this  class  of 
Jews,  who  through  ignorance  of  their  faith  and  litera- 
ture have  deserted  the  Synagogue.  I  hope  to  prove 
to  them  that  the  art  or  principle  of  Divine  Healing  has 
been  known  in  Judaism  for  thousands  of  years,  and 
that  there  still  exists  a  real  Jewish  Science  Cult  or 
Sect,  the  Chasidim  of  Europe.  Above  all,  in  this 
work,  I  will  conclusively  show  that  the  Jewish  Bible 
contains  many  texts  and  passages,  teaching  the 
power  of  God  to  heal  the  ills  that  flesh  is  heir  to.  In 
fact,  the  Jewish  Scriptures  contain  the  first  and 
original  message  on  Divine  Healing.  It  is  well  known 
that  Christian  Scientists  constantly  employ  the 
Psalms  of  Israel  as  proof  of  their  dogma.  The 
founder  of  that  Church  in  her  text-book,  Science 
and  Health,  quotes  copiously  from  the  Jewish  Bible. 
I  have  even  met  Christian  Scientists  who  tried  to 
convince  me  of  their  belief  by  citations  of  passages 
from  Jewish  Scriptures. 

Yet  the  supreme  expression  of  the  God-idea,  the 
Psalmody,  is  strictly  Jewish  in  origin.  The  Psalms 
were  written  by  Jews  for  Jews.  They  represent 
the  very  inner  life  of  Israel  in  the  Second  Common- 
wealth, and  breathe  throughout  the  spiritual  atmos- 
phere that  characterized  the  Hebrews  of  that  epoch. 
Moreover,  the  Jewish  Bible  fairly  teems  with  in- 
stances of  healing  by  Faith  and  Prayer. 

The  Prayer  Book  of  Israel,  known  as  the  "Tefillah," 
was  written  in  the  conviction  that  God  alone  is 


JEWISH  SCIENCE  9 

the  Healer  of  Sickness.  The  doctrine  of  the  Resur- 
rection of  the  Dead  is  also  a  cardinal  feature  of  the 
principal  liturgy,  the  Shemoneh  Esreh  or  Seventeen 
Benedictions.  AH  in  all,  the  Jewish  writings,  Biblical 
and  Rabbinical,  contain  many  distinct  references 
to  the  Law  of  Divine  Healing.  This  book  contains 
a  complete  index  to  every  important  passage,  and 
also  reprints  in  full  every  passage  from  the  Jewish 
Bible  which  reflects  the  truth  of  Jewish  Science. 

But  the  belief  in  Faith  Cure  is  not  merely  a  literary 
antique  of  Israel.  In  its  zigzagging  course,  Judaism 
gave  birth  to  a  movement  which  was  the  historical 
expression  of  Jewish  Science.  Two  centuries  before 
Christian  Science  appeared,  the  Jews  of  Russia, 
Poland  and  Galicia  initiated  the  Chasidic  movement, 
which  antedated  and  anticipated  Christian  Science, 
Theosophy,  New  Thought  and  similar  cults. 
Chasidism  which  began  in  the  Eighteenth  Century 
spread  like  wildfire  through  central  Europe,  and  the 
Wonder-Rabbi,  Baal  Shem  Tob,  or  Besht  became 
to  the  Chasidim  what  Mary  Baker  Eddy  is  to  the 
Christian  Scientists.  This  remarkable  and  unique 
Jewish  sect  will  be  carefully  treated  in  Chapter  II, 
entitled  "The  Chasidic  Movement."  It  is  important 
to  note  that  this  movement  still  exists  in  Russia  and 
Poland,  and  that  Jewish  Science  is  a  living  reality  to 
millions  of  Jews  in  those  countries. 

My  aim  is  to  present  the  entire  subject  of  Jewish 
Science  in  a  clear  and  complete  manner.  In  no  way, 
do  I  propose  to  suggest  the  creation  of  a  new  sect 
in  universal  Israel  that  has  been  so  singularly  free 


10  .  JEWISH  SCIENCE 

from  schisms.  What  is  implied  in  Jewish  Science,  is 
so  thoroughly  Jewish  that  it  already  occupies  an 
important  place  in  Jewish  Theology.  Nor  do  I 
mean  to  derogate  from  the  medical  art,  which  from 
time  immemorial  has  been  recognized  in  the  Jewish 
religion  as  one  of  the  Divine  Agencies  in  healing  the 
sick.  The  Bible  itself  contains  many  laws  of  hygiene, 
and  recognizes  the  use  of  medicines.  The  Talmud 
contains  accounts  of  rare  surgical  operations. 
The  recognition  of  the  physician  is  shown  in  the 
special  prayer  laid  down  in  the  Jewish  ritual  for 
the  sick  person.  In  his  petition  to  God,  the  invalid 
not  only  prays  for  Divine  Help,  but  also  asks 
God  to  inspire  the  attending  physician  with  wisdom 
that  he  may  heal  the  sufferer.  But  despite  its  recogni- 
tion of  medical  science,  Judaism  ascribes  to  the 
Supreme  Being  the  chief  potency  in  effecting  a  cure. 
If  the  physician  can  be  dispensed  with,  so  much  the 
better  for  the  individual  who  relies  upon  the  power 
of  prayer  alone.  At  times,  faith  and  medicine 
combined  seem  to  heal  a  sick  person  and  sometimes 
only  the  physician's  art  may  be  the  saving  power.  In 
all  cases,  reliance  on  Divine  Providence  has  been 
encouraged  by  the  Jewish  Faith,  and  Jewish  Science 
is  surely  worth  while  knowing.  The  Chosen  People 
who  constantly  proclaim  their  divine  mission,  should 
be  the  last  to  discourage  the  use  of  those  spiritual 
agencies  that  help  the 'body  as  well  as  the  mind  and 
heart. 

Several    years   ago,    I     realized    that    the    modern 
Synagogue  had  lost  this  spiritual  art,  and  that,  under 


JEWISH  SCIENCE  11 

the  influence  of  radical  thought  which  minimized 
Emotion  and  Sentiment,  and  exalted  Reason  and 
Logic,  the  average  Jew  of  to-day  was  losing  his 
prayerful  sense.  Some  factor  is  missing  in  the 
modern  synagogue,  and  I  have  concluded  that  it  is 
the  art  of  genuine  prayer  in  its  real  influence  on  every 
day  life.  Once  this  art  is  restored,  our  places  of 
worship  \vill  be  again  filled  by  genuine  believers 
in  the  power  of  prayer.  Our  people  will  turn  once 
more  to  "The  Living  God"  as  in  the  days  of  the 
Psalmists,  and  Prayer  will  be  restored  to  its  pristine 
place. 

It  is  my  fervent  hope  that  this  work  on  Jewish 
Science  will  assist  in  the  work  of  spiritual  renaissance. 
When  once  circulated  and  understood,  the  Jews  of 
to-day  will  learn  that  their  own  religion  offers  them 
a  complete  cup  of  salvation.  Moreover,  this  special 
compilation  bearing  the  hall-mark  of  Judaism  will 
form  a  useful  hand  book  of  Divine  Healing,  for 
the  Jew  who  seeks  that  truth,  as  well  as  for  the 
devout  and  God-fearing  Israelite.  To  the  purpose  of 
making  Judaism  a  living  reality  and  an  ever-present 
help  this  work  is  dedicated,  with  the  pious  prayer  that 
in  the  language  of  our  fathers  it  may  be  "Le  Shem 
Shomayim"  or  "In  the  Name  of  God." 


CHAPTER  I. 
The  Principle  of  Divine  Healing. 

Since  the  days  of  primitive  man,  two  distinct 
problems  have  engaged  the  attention  of  Religion. 
These  questions  have  been  in  more  or  less  degree  the 
concern  of  all  religions,  whether  crude  or  civilized. 
One  lies  in  the  Moral  Realm;  the  other  in  the  Physical. 
I  refer  to  the  subjects  of  Sin  and  Sickness.  Sin 
represents  the  Abnormal  Ethical  State.  Sickness 
corresponds  to  the  Abnormal  Bodily  Condition.  Sin 
and  Sickness  are  neither  natural  nor  God-given. 

Since  the  beginning  of  time,  mankind  has 
sought  to  solve  the  problem  of  Sin.  To  this  special 
moral  task,  Religion  has  dedicated  itself.  In  its  final 
analysis,  Religion  is  a  finite  effort  to  attain  the  Divine 
and  Infinite  Perfection.  Religion  therefore  aims, 
first  of  all,  at  a  purely  ethical  purpose.  In  this  sense, 
all  religious  customs,  ceremonies,  forms  and  symbols 
are  only  the  means  for  the  moral  betterment  of 
humanity.  Were  the  world  perfect,  the  Synagogue 
and  the  Church  would  inevitably  lose  one  of  their 
chief  functions.  This  perfect  state  of  human  good- 
ness is  the  Millennium  that  all  religious  workers  and 
leaders  are  striving  to  effect.  It  is  the  Messianic 
Era  when  only  the  Right  will  prevail,  and  the  Wrong 
be  utterly  eradicated. 

But  man  is  not  yet  perfect,  and  the  moral  struggle 
has  gone  on  through  the  ages.  At  times,  human 
nature  seems  little  improved.  Each  age  also 


14  JEWISH  SCIENCE 

presents  its  peculiar  moral  problems  and  at  the  dawn 
of  the  Twentieth  Century,  the  present  World-War 
has  revived  a  host  of  ethical  evils.  War  itself  is  an 
abnormal  moral  state,  a  complete  contradiction  of 
the  gospel  of  Love  which  religion  has  always  promul- 
gated. So-called  civilized  nations  have  been  guilty 
cf  cruel  acts  that  bespeak  a  savage  ethical  code. 
Moral  atavism  characterizes  the  international  duel, 
now  being  fought  in  the  Old  World.  Evidently, 
in  the  words  of  the  poet  Tennyson,  "Man  has  not 
yet  lost  the  tiger  and  the  ape." 

The  moral  effort  of  Religion  must  still  continue. 
The  existence  of  the  least  evil  is  a  constant 
stimulus  to  Its  task.  Now  all  religions,  primitive 
and  civilized,  have  dealt  with  this  paramount  problem. 
All  faiths  have  had  the  ethical  implication,  and 
whether  the  devotee  worshipped  a  stick  or  a  stone,  a 
star  or  a  planet,  an  animal  or  a  man,  he  inevitably 
sought  moral  inspiration  from  his  god  or  gods.  Some- 
how, no  matter  how  crude  the  religion,  Morality 
became  connected  with  it.  This  is  true  despite 
the  fact  that,  in  every  pantheon  of  deities,  there  may 
be  found  a  few  powers  of  evil  and  malevolence.  1  cr 
instance,  the  Zoroastrian  religion  taught  the  existence 
of  the  power  of  good,  Ahriman,  and  the  power  of 
evil,  Ahura-Mazda,  between  whom  there  occurred  a 
constant  cosmic  struggle.  The  Medieval  people 
implicitly  believed  in  an  evil  being  who  wrought  all 
the  mischief  in  the  world.  He  was  called  either  Satan 
or  the  Devil,  Lucifer  or  Mephistopheles.  When  the 
evil  power  took  hold  of  a  man,  he  was  not  responsible 
for  his  misconduct  or  misdeeds. 


JEWISH  SCIENCE  15 

Such  views,  however,  have  not  in  the  least  detracted 
from  the  prime  emphasis  laid  upon  the  moralizing 
power  of  Religion,  and  even  in  the  crudest  systems 
of  faith,  man  has  somehow  stumbled  on  the  moral 
values.  Prof.  Jastrow  in  his  scholarly  work  "The 
Evolution  of  Religion,"  shows  conclusively  that  the 
pure  ethical  and  spiritual  principles  in  all  religions 
were  slowly  evolved  from  the  most  primitive  cults, 
such  as  Animism,  Fetichism,  Ancestor  Worship. 
The  great  World  Religions,  such  as  Judaism,  Mo- 
hammedanism and  Christianity,  were  the  products  of  a 
religious  evolution  that  went  on  for  thousands  of 
years.  The  light  of  the  moral  ideal  somehow 
glimmered  in  the  mental  twilight  of  the  race. 

Now,  the  higher  religions  have  constantly  used  all 
their  forces  as  the  vehicle  of  teaching  morality. 
Sin,  which  means  all  moral  evil,  has  been  the 
target  of  religion's  attack  throughout  the  ages. 
Individuals  and  nations  have  been  and  still  may  be 
saved  by  means  of  Faith  and  Prayer.  A  moral  evil 
is  curable  by  the  appeal  to  the  divine  or  better  sense 
of  man.  The  soul  of  the  sinner  is  treated  by  moral 
remedies,  compounded  in  the  laboratory  of  faith. 
The  more  evil  in  a  community,  the  stronger  the  religious 
effort  of  the  moral  leaders  or  reformers.  It  is 
safe  to  assert  that  nearly  every  great  wrong  has  been 
righted  by  religion.  Every  important  moral  reform 
has  been  fostered  and  upheld  by  the  dynamic  power 
of  the  religious  element.  For  example,  the  Puritans 
of  England  with  their  austere  faith  fought  the  evils 
of  their  day  and  regarded  themselves  as  champions 


16  JEWISH  SCIENCE 

of  the  God  of  Righteousness.  The  abolition  of 
slavery  in  all  parts  of  the  civilized  world,  was  largely 
the  result  of  a  religious  movement.  To-day  the 
forces  of  religion  in  the  United  States  have  combined 
against  all  existing  wrong,  and  when  evils  are  to 
be  remedied,  the  ministers  are  usually  the  first  to 
protest  against  the  evils  in  question.  All  religious 
organizations  unite  in  the  World-War  on  World- 
Wrong. 

Moreover,  the  best  ethical  thinkers  have  found 
out  that  Religion  strengthens  and  intensifies  morality. 
Witness  the  change  in  mind  of  Dr.  Felix  Adler,  the 
founder  of  Ethical  Culture.  At  the  outset  of  his 
movement,  Dr.  Adler  boldly  proposed  that  the 
teaching  of  pure  ethics  was  sufficient.  The  God-Idea 
was  either  tabooed  or  seldom  mentioned.  However, 
in  recent  years,  the  founder  of  Ethical  Culture  has 
completely  veered  around,  and  now  insists  on  the 
theistic  background  and  sanction  to  moral  instruction. 
He  too  has  come  to  recognize,  the  moral  motive-power 
in  the  God-Conception,  and  the  value  of  religious 
intensity,  or  God- Intoxication  in  the  field  of  morals. 

So  much  for  the  ethical  side  and  purpose  of  Religion. 
Now,  let  us  apply  the  principles  we  have  deduced  to 
the  all  absorbing  problem  in  the  physical  world- 
Sickness  or  Disease.  The  war  on  sickness  has  been 
as  much  the  business  of  Religion,  as  of  Science.  From 
the  earliest  times,  men  have  turned  to  their  religion 
for  help  and  healing  of  their  physical  ills,  just  as  they 
sought  moral  benefit  through  the  same  channels. 
The  medicine-man  of  the  Indian  still  acts  as  the 


JEWISH  SCIENCE  17 

medium  of  the  tribal  or  tutelary  god  in  effecting  a 
cure.  He  usually  employs  noise-making  instruments 
or  other  devices  to  arouse  the  suppliant,  and  works 
upon  the  sense  of  credulity,  natural  to  the  crude  man. 
In  some  cases,  magic  herbs  are  employed.  In  others, 
written  formulae,  inscribed  with  great  unction,  are 
used  to  help  the  sufferer.  Then  too,  all  deities  whom 
man  has  worshipped,  have  been  constantly  propitiated 
by  the  sick  and  the  suffering.  Fervent  and  ecstatic 
prayers  are  uttered  before  the  image  or  Ikon.  The 
Alaskan  Indians  to-day  in  praying  for  the  sick  perform 
a  weird  dance  around  the  totem  pole,  which  represents 
the  local  or  tribal  god.  If  the  totem  is  that  of  the 
bear  clan,  the  dancers  array  themselves  in  skins  of 
that  animal.  It  is  safe  to  assert  that,  in  all  religions, 
primitive,  ancient  and  modern,  there  exists  the  custom 
of  appealing  to  the  higher  powers  for  aid  to  the  sick. 
Religion  has  inevitably  carried  with  it  the  idea  of 
faith-cure  or  divine  healing.  Just  as  Religion  has 
warred  on  Sin,  so  it  has  also  fought  against  Sickness. 

What  is  sickness?  It  is  first  of  all  an  Unreal  or 
Abnormal  Condition  of  the  Body  and  the  Bodily 
Functions.  Health  is  natural  and  therefore  God- 
given.  Sickness  is  ungodly  or  unnatural.  The 
following  theorems  are  accepted  by  both  Religion  and 
Science. 

1.  The  body  is  the  creation  of  an  All-Wise  and 
All-Good  God. 

2.  Sickness  is  the  violation  of  the  laws  of  nature 
or  God. 


18  JEWISH  SCIENCE 

3.  Health  depends  largely  on  the  use  of  the  body 
by  the  individual.     Misuse  or  abuse  of  the  body  brings 
sickness  and  disease. 

4.  Worry,    anxiety,    and    similar    mental    states 
cause    physical    weakness    and    impairment.     Good 
Cheer,  Optimism,  and  similar  mental  states  promote 
health  or  well-being. 

5.  Faith  or  Religion  is  the  highest  expression  of 
Optimism.     Therefore,  Religion   fosters   health,   and 
fights  sickness. 

6.  Religion     in    all     forms    has    been  the  chief 
means  of  cultivating  Cheerfulness,  Optimism,  and  all 
those  states  that  enter  into  the  better  mood. 

7.  The  God-Idea  is  the  very  essence  of  all  modern 
religions.     This   idea   implies  absolute   faith   in    the 
goodness  of  God. 

8.  Judaism  for  thousands  of  years  has  taught  the 
pure  God-Idea. 

9.  Judaism  has  encouraged  the  use  of  Prayer  and 
Devotion  in  Healing  the  Sick. 

10.  Judaism  teaches  Jewish  Science,  or  the  Law  of 
Divine  Healing. 

Now  what  is  the  psychological  factor,  or  agent,  in 
all  cases  of  faith-cure?  The  answer  is  very  simple — 
It  is  the  use  of  the  power  of  Auto-Suggestion.  The 
mind  of  man  alone  has  the  unique  or  peculiar  function 
of  being  able  to  suggest  to  itself  ideas  which  work 
themselves  out  in  the  sub-conscious  self.  This  sub- 
conscious self  or  mind  is  the  real  mind  in  which  man 
lives,  moves  and  has  his  being,  and  by  which  all 


JEWISH  SCIENCE  19 

bodily  functions  are  controlled  and  disciplined.  Let 
us  take  the  example  of  walking.  To  a  child,  walking 
is  a  painful  and  conscious  effort.  Later  by  gradual 
practise,  the  act  of  walking  becomes  an  unconscious 
or  sub-conscious  process.  This  law  holds  good  of 
all  human  arts  and  processes  that  require  a  gradual 
study  and  mastery.  The  finished  pianist,  the  trained 
orator,  the  fine  singer,  attain  the  acme  of  their  various 
arts  by  training  of  the  sub-conscious  faculties, 
dealing  with  these  arts.  This  is  an  axiom  of  educa- 
tion, long  since  recognized. 

Now  all  strong  suggestions  help  in  the  healing 
process.  The  good  physician  realizes  this  truth,  and 
it  is  a  trite  saying  that  "Confidence  in  the  physician 
is  half  the  battle  of  the  patient."  The  sick  man  who 
has  faith  in  his  doctor  already  helps  himself.  At 
some  stage  of  his  treatment,  the  invalid  must  receive 
in  addition  to  drugs  or  surgical  relief  powerful  sug- 
gestions that  intensify  and  strengthen  his  hope  of 
recovery. 

Then  too,  medicine  is  but  a  God-given  agency,  and 
in  all  cases  of  sickness,  the  physician  can  do  naught 
else  than  use  the  divine  laws  and  bend  them  to  his 
purpose.  Faith  and  Science  are  not  w*ide  apart  in 
the  treatment  of  sickness,  but  thoroughly  in  harmony. 
Now,  of  all  suggestions  that  the  sub-conscious  mind 
can  appropriate,  none  is  more  effective  than  the  pure 
idea  of  Faith  in  an  All-Good  God.  In  the  first  place, 
the  God-idea  is  the  overarching  idea  of  the  human 
mind.  It  is  the  most  comprehensive  thought  that  the 
mind  of  man  can  take  up.  Moreover  it  carries  with 


20  JEWISH  SCIENCE 

it  the  utmost  emotional  or  driving  force.  It  is  con- 
viction, raised  to  the  highest  degree. 

In  Judaism,  the  idea  of  Divine  Healing  has  long 
been  known.  In  its  purest  form,  it  is  found  in  the 
Jewish  Scriptures.  The  Bible  of  Israel  is  rich  in 
passages  teaching  the  healing  function  of  God.  More- 
over, as  will  be  explained  in  a  later  chapter,  the  Jewish 
Writ  contains  many  historical  incidents,  vividly 
describing  instances  of  divine  healing.  Many  of  the 
Prophets,  such  as  Elijah,  Elisha,  Isaiah,  and  Jeremiah 
are  represented  as  divine  healers.  Later  on  we  shall 
see  that  a  complete  Jewish  Science  movement,  known 
as  Chasidism,  arose  in  the  Eighteenth  Century  in 
Russia  and  Poland. 

The  Chasidim  were  faith-healers  in  their  day,  and 
the  Zaddik  or  mediator  of  the  modern  Chasidim  still 
professes  the  curative  power,  derived  from  a  higher 
source. 

Jewish  Science  is  not  an  anomaly  in  the  Jewish 
faith.  The  Prayer  Book  or  Tefillah  of  Israel  contains 
specified  prayers  for  divine  healing.  From  time 
immemorial,  it  has  been  customary  for  devout  Jews 
to  offer  such  prayers  for  the  sick,  and  to  go  to  the 
Synagogue  to  pray  for  their  dear  ones  who  are  suf- 
fering. One  of  the  leading  physicians  of  this  country, 
an  Israelite,  whose  name  is  a  household  word  in  his 
treatment  of  sickness,  employs  the  dual  method  of 
Prayer  and  Medicine. 

Faith  may  or  may  not  move  mountains,  but  it  is  a 
powerful  lever  in  lifting  the  sick  and  despondent  to 
the  higher  level  of  Health  and  Happiness.  Faith 


JEWISH  SCIENCE  21 

does  make  men  strong  and  happy.  It  creates  new 
interest  and  enthusiasm,  and  teaches  the  value  of 
spiritual  joy  as  against  temporal  pleasure.  Faith  not 
only  helps  to  heal,  but  it  is  an  offset  to  materialism. 
The  average  Jew,  like  his  neighbor,  is  often  shaken 
by  the  hand  of  fate  and  fortune.  When  disaster 
overtakes  him,  he  is  usually  plunged  into  despair 
and  despondency.  Melancholy  often  ensues  as  a 
result  of  material  failure,  and,  suicide,  once  unknown 
among  the  Jews,  is  often  resorted  to,  as  the  means 
of  solving  the  individual  problem.  Judaism  still 
offers  in  its  thought  and  ritual  the  spiritual  power  by 
which  mental  unrest  may  be  prevented  and  checked. 
The  pious  Jew  knows  this  truth  only  too  well,  and,  in 
his  supreme  faith,  smiles  at  mere  worldly  loss.  Through 
his  Jewish  rearing,  he  has  acquired  the  power  which 
conquers  Discontent,  Ennui,  Wanderlust,  and  other 
modern  vagaries.  By  his  positive  conviction,  he  finds 
Health  and  Happiness,  and  drives  out  every  thought 
or  emotion  that  disturbs  the  body  or  mind.  To  the 
real  Jew,  Religion  is  still  what  it  was  to  his  fathers, 
an  ever-present  help  in  the  time  of  trouble.  It  fills 
him  with  the  love  of  life,  with  all  its  manifold  moral 
and  spiritual  opportunities.  In  fact,  Chayim  or  Life 
is  the  Ruling  Passion  of  the  Jewish  soul.  Life  is 
precious  and  well-being  desirable.  For  this  reason, 
the  Jewish  people  have  been  characterized  by  their 
longevity.  The  death-rate  among  Jewish  people  is 
much  lower  than  that  among  non-Jews,  and  insurance 
experts  declare  that  the  average  Jew  is  the  very  best 
risk.  "A  Long  Life  and  a  Happy  One"  is  a  maxim 


22  JEWISH  SCIENCE 

which  sums  up  the  greatest   aspiration   of   a  pious 
Israelite. 

The  principle  of  divine  healing  in  Judaism  might  be 
further  unfolded,  but  the  reader  should  know  by  now, 
that  Jewish  Science  is  a  living  reality  in  the  heart  of 
Israel.  The  Jew  who  seeks  this  spiritual  truth, 
need  not  step  outside  of  the  Synagogue  to  find  it. 
No  alien  cult  is  necessary  to  teach  him  the  value  of 
prayer  as  a  means  of  Health  and  Happiness.  Jewish 
Science  contains  every  important  principle  in  the  art 
of  Divine  Healing.  Christian  Science  and  similar 
faiths  are  not  needed  by  the  true  Jew  who  knows 
and  loves  his  Religion.  In  Chapter  6  of  this  work, 
a  complete  Anthology  of  Jewish  Science  may  be 
found.  In  this  Chapter,  I  have  translated  in  full  every 
passage  from  the  Jewish  Bible  and  Prayer  Book,  that 
teaches  Divine  Healing.  To  this  Anthology,  the 
reader  may  refer  in  order  to  find  special  literature. 
He  may  also  make  use  of  the  Jewish  prayers  for  the 
sick,  and  put  them  to  practical  benefit.  Suffice  it 
to  state  that  historic  Judaism  has  absolutely  taught 
the  principle  of  Faith-Cure,  and  that  all  Jewish 
literature,  Biblical  and  post -Biblical,  teems  with 
references  to  this  theme.  Just  as  Religion  in  the  past 
has  fought  the  dual  problems  of  Sin  and  Sickness, 
likewise  Judaism  through  Jewish  Science  has  com- 
bated the  twofold  evils.  In  the  tents  of  Israel,  the 
spiritual  truth  has  been  taught  that  the  ills  of  the 
flesh,  and  the  sins  of  the  soul  can  be  overcome  by 
the  divine  power  of  Prayer  and  Good  Deeds. 


CHAPTER  II. 

The  Chasidic  Movement. 

"Presenting  in  its  inner  motives  one  of  the  most 
peculiar  phenomena  of  religious  psychology  in  general, 
Chasidism  should  be  classed  among  the  most  moment- 
ous spiritual  revolutions  that  have  influenced  the 
social  life  of  the  Jews,  particularly  those  of  Eastern 
Europe." — (Jewish  Encyclopedia.) 

Jewish  Science  received  its  first  historical  expression 
in  the  unique  movement  known  as  Chasidism  which 
originated  in  the  Eighteenth  Century  and  has  continued 
to  the  present  time.  This  unusual  cult  spread  so 
rapidly  that  at  one  time  it  threatened  to  overwhelm 
the  entire  Judaism  of  Europe.  During  its 
growth,  it  obtained  a  hold  upon  practically  all  the 
Jewish  masses  of  Poland  and  Russia.  As  stated  in 
the  preamble  of  this  chapter,  it  played  a  most  im- 
portant role  in  shaping  Jewish  thought  and  life  among 
the  Jews  of  the  Old  World. 

The  name  Chasidism  is  derived  from  the  Hebrew 
word,  Chasid  which  means  "A  Pious  Man."  Chasidism 
therefore  may  be  well  summed  up  as  "Intense  Piety." 
In  a  manner,  it  resembles  Protestantism  in  that  it 
assigns  the  first  place  in  Religion  not  to  Dogma  and 
Ritual,  but  to  Sentiment  and  Emotion.  The  Chasidic 
Movement  was  in  the  first  place  a  distinct  protest 
against  the  rigid  legalism  that  had  crept  into  the 
Jewish  Faith  after  the  Fall  of  the  Second  Temple  in 
70,  A.  D.  In  this  respect,  it  was  but  a  recurrence  of 


24  JEWISH  SCIENCE 

a   phenomenon   that   has   appeared   over   and    over 
again  in  historic  Judaism. 

For  two  principles  have  constantly  contended  for 
supremacy  in  the  spiritual  life  of  Israel,  the  Law  and 
and  the  Spirit,  Formalism  and  Religious  Sentiment. 
A  constant  struggle  has  gone  on  between  these  two 
opposing  ideas,  or  as  the  Jewish  Encyclopedia 
expresses  the  thought,  "The  discipline  of  the  Law 
was  pitted  against  mystical  and  individual  Media- 
tion." The  contest  of  these  contending  ideas  was 
reflected  first  in  the  struggle  between  the  Pharisees 
and  the  Essenes  in  the  Second  Commonwealth. 
The  Pharisees  represented  the  Rabbinical  Law  and 
contended  for  the  Letter  as  well  as  the  Spirit  of 
faith.  The  Essenes  who  were  the  early  Jewish 
ascetics  spurned  the  Temple-worship  and  the  ob- 
servance of  the  Law.  They,  were  the  first  Jewish 
free-lances.  Later,  Talmudism  came  into  conflict 
with  the  movement  known  as  the  Kabala.  The 
Kabalists  were  the  first  pure  Jewish  Mystics  to 
whom  the  Law  alone  was  not  a  sufficient  source  of 
spiritual  stimulus.  Neither  Essenism  nor  Kabal- 
ism  obtained  a  strong  hold  on  the  masses.  The 
ascetic  view  of  life  somehow  has  never  appealed  to 
the  Jewish  mind,  and  the  esoteric  teachings  of  the 
Kabala  were  beyond  the  ken  of  the  plain  people. 

Now,  the  Jewish  world  was  to  witness  a  genuine 
struggle  between  the  Law  and  the  Spirit.  Out  of 
this  conflict,  emerged  what  we  may  call  the  Jewish 
Science  Sect  known  as  Chasidism.  During  the 
course  of  the  ages,  the  Rabbinical  Law  had  developed 


JEWISH  SCIENCE  25 

into  a  rigid  system  of  religion.  The  Study  of  the 
Law  or  Talmud  Torah  had  become  the  Ruling  Passion 
of  the  house  of  Israel.  Talmudic  learning  was  exalted 
as  the  chief  virtue  and  the  Practise  of  the  Law  had 
become  the  very  end  of  life.  Whatever  is  implied 
in  Jewish  orthodoxy,  is  represented  in  the  term, 
Rabbinism.  Every  Jewish  duty  or  Mitsvoh  still 
observed  by  the  orthodox  Jew,  is  a  part  of  this 
Rabbinical  system  of  life.  Line  upon  line,  precept 
upon  precept,  the  Rabbinical  tradition  had  accum- 
ulated, and,  at  the  beginning  of  the  Eighteenth 
Century,  Judaism  had  crystallized  into  a  code  of 
religious  practise. 

Now,  Rabbinism  was  to  encounter  its  first  stumbling 
block  in  the  Mystic — Messianic  Movements  that 
swept  over  the  Jews  of  Russia  and  Poland  on  the 
threshold  of  the  Eighteenth  Century.  Political  and 
economic  causes  favored  the  spread  of  mystical 
ideas.  For  centuries,  the  Jews  of  Poland  had  enjoyed 
unlimited  freedom  and  prosperity.  Under  the  special 
protection  of  the  Polish  kings,  Israel  had  grown  and 
flourished  in  all  parts  of  the  Polish  nation.  The  era 
of  happiness  did  not  last  long  for  the  Jewish 
peoples.  For,  at  the  beginning  of  the  Eighteenth 
Century,  there  ensued  a  fearful  period  of  persecution 
and  suffering.  This  was  mainly  due  to  what  is 
known  as  the  Cossack  Uprising,  or  the  Chmielnicki 
Rebellion.  Poland  was  turned  from  a  garden  spot 
into  a  veritable  desert  by  the  terrible  Cossacks, 
who,  as  agents  of  Russia,  brought  about  the 
revolution.  The  whole  life  of  Polish  Jewry  was 


26  JEWISH  SCIENCE 

completely  upset.  The  larger  communities  were 
broken  up  and  distress  and  poverty  appeared  every- 
where. This  period  has  ever  since  been  regarded 
as  a  nightmare  of  Jewish  suffering. 

Conditions  were  worse  in  the  Southwestern  prov- 
inces, known  as  the  Ukraine.  These  provinces  were 
Volhymnia,  Podolia  and  Galicia.  Even  before  the 
Cossack  Uprising,  the  Jews  of  the  Ukraine  had  not 
enjoyed  the  same  prosperity  and  opportunity  as 
those  of  the  northern  province,  known  as  Lithuania. 
In  that  section,  the  cities  were  larger  and  the 
educational  advantages  were  much  greater.  In  the 
principal  cities,  such  as  Wilna  and  Kovno,  Jewish  life 
was  organized  on  a  very  large  scale.  Here  were 
found  the  great  Synagogues  and  Rabbinical  Academ- 
ies. Lithuania  had  became  one  of  the  strongholds 
of  Rabbinical  Orthodoxy.  It  is  well  to  bear  in  mind 
the  religious  and  economic  differences  between  the 
Jews  of  the  Ukraine  and  those  of  Lithuania. 

This  very  difference  furnished  a  fertile  field  for 
the  growth  of  mystic  movement.  Again,  under  the 
influence  of  the  Kabalists,  the  Rabbinical  authorities 
had  gradually  added  to  Jewish  life  many  ascetic 
features,  such  as  fasting,  self-torture  and  gloominess. 
"Such  a  combination  of  religious  practises  suitable 
to  hermits,  was  not  suitable  to  the  bulk  of  the  Jewish 
people."  (Jewish  Encyclopedia.)  Even  in  the 
Northern  and  Lithuanian  provinces,  many  learned 
and  thinking  Jews  began  to  doubt  the  validity  of  the 
Rabbinical  Law.  Rabbinism  was  losing  its 
strong  hold  over  the  masses  as  well  as  the  free-thinking 


JEWISH  SCIENCE  27 

element.  Skepticism  coincided  with  the  historical 
forces  to  initiate  a  new  movement  in  Israel.  Because 
of  their  great  distress  caused  by  the  Cossack  Uprising, 
the  people  were  ready  to  turn  to  a  new  scheme  of 
salvation  that  would  at  least  offer  solace  for  earthly 
suffering.  The  Rock  of  the  Law  at  last  was  about  to 
crumble  under  economic  and  spiritual  onslaught. 
Judaism  hardened  into  a  legal  code  was  to  be  struck 
by  the  rod  of  another  Moses  that  it  might  bring 
forth  the  living  waters  of  faith. 

This  situation  might  be  compared  to  that  which 
developed  a  century  later  in  Germany  and  the  United 
States.  About  the  close  of  the  Eighteenth  Century, 
there  appeared  in  Berlin  the  towering  genius  of  Moses 
Mendelsohn,  the  first  German  Jewish  Reformer.  In 
his  boyhood,  he  was  reared  in  the  typical  Rabbinical 
atmosphere.  Until  his  eighteenth  year,  he  was 
untouched  by  modern  culture  and  life.  This 
was  practically  true  of  all  his  German  Jewish  con- 
temporaries. Moreover,  even  the  German  language 
was  forbidden  or  unknown.  The  Jewish  Jargon  or 
Yiddish  was  the  vernacular  of  the  people.  Mendel- 
sohn secretly  mastered  the  German  language,  and 
in  his  plastic  mind,  it  became  the  key  that  unlocked 
the  gates  of  the  mental  Ghetto  into  which  the  Jew  had 
been  forced  by  bias  and  prejudice.  Mendelsohn  came 
to  Berlin  where  he  began  his  task  of  leading  his  people 
into  the  broader  life  of  Germany.  Under  the  influence 
of  Frederick  the  Great,  a  new  and  liberal  spirit  was 
fostered.  The  day  of  the  Ghetto  was  over,  and  the 
Jew  was  ready  to  step  out  into  the  modern  world. 


28  JEWISH  SCIENCE 

Mendelsohn  first  translated  the  Hebrew  Bible  into 
the  German  language,  but  very  wisely  used  the 
Hebrew  alphabet  in  transliterating  the  German 
words.  The  publication  of  the  first  German  trans- 
lation of  the  Jewish  Bible  created  a  new  epoch  in 
German  Judaism.  It  was  the  first  striking  reform 
in  Jewish  life.  Naturally  it  encountered  the 
intense  opposition  of  the  orthodox  or  Rabbinical 
party.  All  through  his  lifetime,  the  great  reformer 
had  to  fight  against  the  powers  of  conservatism  and 
traditionalism. 

Later  in  Germany  there  appeared  a  galaxy  of 
Jewish  reformers,  such  as  Friedlander,  Zunz  and 
Geiger.  Under  their  influence,  Reform  Judaism 
arose  as  a  protest  against  dead  formalism  and  dry-as- 
dust  pedantry.  The  reformers  claimed  that  Judaism 
should  bea  modern  and  living  faith,  not  an  antiquated 
cult.  They  contended  that  the  spirit  of  Judaism  was 
more  important  than  the  letter  of  the  Law.  They 
also  insisted  that  the  Bible  contained  the  living  word 
of  God  which  had  been  obscured  by  the  thick  deposit 
of  custom  and  tradition.  Through  them,  Judaism  in 
Germany  became  modernized  and  adapted  to  the 
spirit  of  the  times. 

Later  in  this  country,  my  sainted  teacher,  Isaac 
M.  Wise  who  had  come  here  from  Europe  continued 
the  battle  of  Reform.  Although  reared  in  strict 
orthodoxy,  he  soon  learned  on  his  arrival  in  the  new 
land  of  promise  that  Judaism  could  not  exist  or 
thrive  unless  it  was  liberated  from  its  Rabbinical 
interpretation.  Beginning  in  Albany,  N.  Y.,  in  1849, 


JEWISH  SCIENCE  29 

he  labored  for  fifty  years  for  the  living  and  liberal 
presentation  of  Judaism.  His  life  and  career  are 
well  known.  His  name  has  become  a  household 
word  in  American  Israel.  As  a  monument  to  his 
genius,  there  stands  in  Cincinnati,  Ohio,  the  Hebrew 
Union  College,  which  he  founded  in  1876  as  an 
institution  for  educating  American  Rabbis  in  the 
modern  spirit.  This  college  has  graduated  many 
rabbis  who  have  gone  forth  to  spread  the  gospel  of  a 
living  and  liberal  Judaism.  Nowhere  has  the  Jewish 
faith  flourished  more  than  on  this  continent,  and 
this  result  is  due  to  the  historic  effort  of  Isaac  M. 
Wise  in  releasing  the  spirit  of  Judaism  from  its 
casement  in  law  and  ceremony. 

Now  in  the  Eighteenth  Century,  just  as  later  in 
Germany  and  America,  Rabbinism,  officially  en- 
trenched, encountered  in  Russia  and  Poland  its  first 
protest  in  the  Chasidic  movement — which  we  may 
regard  historically  as  the  pathfinder  of  Reform 
Judaism.  If  later  this  movement  degenerated,  it 
cannot  be  denied  that  at  the  outset,  Chasidism  was 
inspired  by  a  sincere  and  genuine  effort  to  afford  a 
living  Jewish  faith,  and  to  improve  the  individual 
in  conduct  and  character.  To  again  quote  the  Jewish 
Encyclopedia,  "It  aimed  not  at  dogmatic  and  ritual 
reform,  but  at  a  change  in  the  believer.  By  sugges- 
tion, it  created  a  new  type  of  religious  man,  who 
placed  emotion  above  ritual,  and  religious  excitement 
above  knowledge." 

The  founder  of  Chasidism  was  a  Podolian  Jew, 
Eliezer  Baal  Shem  Tob.  He  was  also  called  Besht, 


30  JEWISH  SCIENCE 

which  is  a  combination  of  the  words  Baal  Shem  Tob. 
These  words  form  a  phrase  which  means  "The  Master 
of  The  Good  Name."  He  was  usually  called  The 
Master  of  the  Name,  and  the  idea  implied  is  that  he 
became  the  master  of  the  living  name  of  Cod  tilth  its 
mystical  and  healing  power  over  human  ills. 

In  that  remarkable  and  classic  sketch,  "The  Master 
of  the  Name,"  found  in  the  Dreamers  of  the  Ghetto, 
Israel  Zangwill,  the  noted  writer,  has  drawn  a  perfect 
pen-picture  of  the  famous  Wonder  Rabbi — Baal  Shem 
Tob.  It  is  worth  while  reading  by  anyone  who  is 
interested  in  the  Chasidic  movement.  We  may  cull 
certain  facts  from  this  sketch  written  as  an  autobio- 
graphy by  a  supposed  disciple  of  the  Master  of  the 
Name.  The  noted  Rabbi  who  founded  Chasidism 
was  the  son  of  a  certain  Rabbi  Israel  who  lived  in 
Moldavia.  Shortly  after  his  marriage,  Rabbi  Israel 
was  captured  by  Turkish  soldiers  during  one  of  their 
raids,  and  was  brought  to  Constantinople  where  he 
was  sold  as  a  slave.  Soon  he  found  his  way  into  the 
palace  of  the  Sultan  himself,  who  became  impressed 
with  his  unusual  power,  for  it  is  claimed  that  Israel 
was  endowed  with  the  gift  of  prophecy  and  fortune- 
telling.  It  is  related  that  he  obtained  his  freedom 
in  the  following  manner.  The  Sultan  was  anxious 
to  capture  a  certain  city,  which  had  defied  his  forces 
for  years.  He  sent  for  the  rabbi,  and  promised  him 
his  freedom  if  he  could  advise  him  successfully  as  to  the 
capture  of  the  city.  The  Jewish  sage  counseled  his 
master  to  release  from  prison  two  thousand  of  his 
most  dependable  convicts  and  promise  them  their 


JEWISH  SCIENCE  31 

freedom  if  they  would  capture  the  city  in  question. 
The  Sultan  followed  the  suggestion,  which  proved 
wholly  successful.  On  this  account,  the  rabbi 
was  granted  his  freedom,  but  the  Sultan  was  so  eager 
to  have  him  in  his  entourage  that  he  forced  him  to 
marry  a  Turkish  woman  and  remain  in  the  Ottoman 
Empire.  All  the  while,  Israel  watched  for  an  oppor- 
tunity to  escape,  and  one  day  succeeded  in  getting 
away  from  Constantinople. 

Soon  he  rejoined  his  own  Jewish  wife  and  family 
with  whom  he  lived  happily  for  many  years.  Now 
the  Chasidim  declare  that  when  Israel  and  his  wife 
had  reached  their  one  hundredth  year,  a  son  was 
born  to  them  who  was  the  famous  Baal  Shem  Tob,  or 
Master  of  the  Name.  Besht  was  educated  in  the  usual 
Jewish  manner.  Still,  he  evinced  no  particular  talent  in 
boyhood  or  early  manhood.  The  Chasidim  claim  that 
during  these  years  he  was  secretly  preparing  himself  for 
his  great  announcement.  Very  little  is  known  of  his 
life  until  his  thirty-eighth  year.  Then  he  began  to 
propound  his  new  system  of  faith,  and  also  announced 
his  power  as  a  divine  healer.  His  fame  soon  spread 
and  followers  multiplied.  It  is  said  that  he  cured 
by  prayers,  ecstasies  and  gesticulations  and  that  he 
also  foretold  the  future.  Gentile  and  Jew  flocked 
to  him,  and  he  became  known  as  a  miracle- worker. 
Baal  Shem  Tob  appealed  strongly  to  the  masses,  and 
became  an  idol  of  the  common  people.  "He  was 
characterized  by  simplicity  and  sincerity  and  he 
understood  the  masses.  He  taught  that  true  religion 
does  not  lie  in  Talmudic  learning,  but  in  the  love  of 


32  JEWISH  SCIENCE 

God  with  faith  and  belief  in  the  efficacy  of  prayer." 
(Jewish  Encyclopedia).  By  his  universal  appeal  and 
insistence  on  simple  religion,  he  made  Judaism  a 
democratic  faith,  a  religion  of  the  people,  by  the 
people,  and  for  the  people. 

Besht  spent  most  of  his  life  in  the  Podolian  town 
of  Miedzyboz.  Unfortunately,  he  did  not  write  a 
book  dealing  with  his  teachings.  He  usually  ex- 
pressed his  doctrine  in  sayings  and  parables  which 
were  developed  by  his  disciples  into  a  formal  system. 
Two  main  ideas  characterized  the  Chasidic  creed. 
(I)  Religious  Pantheism  or  the  belief  in  the  Divine 
Omnipresence.  (II).  The  Idea  of  Communion  be- 
tween God  and  man.  Prayer  is  the  best  form  of 
communion.  These  are  the  chief  ideas,  but  other 
principles  were  expressed  which  surely  have  the 
modern  tone.  Serve  God  with  a  cheerful  and  happy 
mind.  Sadness  and  sorrow  darken  the  soul.  Hence, 
the  harm  of  asceticism  is  inferred.  By  constant  com- 
munion, one  may  acquire  the  gift  of  Prophecy,  and 
become  a  Zadik.  This  word  varies  with  the  word 
Chasid  and  is  derived  from  the  Hebrew  word,  which 
means  "A  Righteous  Man."  In  the  Chasidic  sense, 
the  Zadik  is  a  mediator  between  God  and  his  people. 

By  the  usual  law  of  historic  progress,  the  original 
doctrine  of  the  founder  of  Chasidism  became  deve- 
loped into  a  further  system — Zaddikism.  This  was 
the  work  of  the  two  chief  disciples  of  Besht,  Rabbi 
Baer  of  Meseritz  and  Jacob  Joseph  Cohen  of  Kovno. 
From  both  places  went  forth  many  young  men  trained 
in  the  Chasidic  cult.  Meanwhile,  countless  Chasidic 


JEWISH  SCIENCE  33 

houses  of  worship  arose  to  which  the  people  turned 
for  comfort.  A  special  prayer  book  was  developed 
and  circulated.  In  the  hour  of  distress,  Chasidism 
furnished  a  rallying  place  for  the  sorely  tried  Jewish 
masses  of  the  Southwestern  Polish  Provinces — The 
Ukraine. 

In  the  Northern  or  Lithuanian  countries  where 
Rabbinical  othodoxy  was  stronger,  Chasidism  was 
naturally  affected  by  it,  and  lost  many  of  its  original 
features.  Still  the  cult  made  great  inroads  among 
the  Lithuanian  Jews.  A  new  form  of  Chasidic  faith 
was  developed  by  the  Lithuanian  Rabbi  Zalman  of 
Liezna  (1747-1812).  It  was  known  as  Rational 
Chasidism  or  "Habad,"  derived  from  the  first  letters 
of  the  Hebrew  words,  Chochmah  or  Wisdom,  Binah 
or  Understanding,  Deah  or  Knowledge.  Chasidism, 
as  stated  above,  was  bitterly  fought  by  the  leaders 
of  orthodoxy,  when  they  noted  the  tremendous  growth 
of  the  new  sect.  An  intense  struggle  ensued  between 
the  opposing  camps.  Debates  and  discussions  of  an 
acrimonious  nature  prevailed  during  the  entire 
Eighteenth  Century.  The  doctrine  of  Besht,  that 
man  could  be  saved  by  Faith,  was  held  to  contradict 
the  doctrine  of  Rabbinism,  that  man's  religious  value 
should  be  measured  by  Talmudic  Learning,  and 
Practise  of  the  Law.  The  bitterest  opponent  of  the 
Chasidim  was  Elijah  Ben  Solomon,  who  was  relentless 
in  his  hostility  and  used  all  means  to  persecute  the 
followers  of  Besht. 

Chasidism  attained  its  greatest  growth  in  the  first 
part  of  the  Nineteenth  Century.  At  that  time,  about 


34  JEWISH  SCIENCE 

half  the  Jews  of  Russia,  Poland,  Galicia,  Roumania 
and  Hungary  professed  the  Chasidic  cult.  In  Russia, 
the  sect  was  legalized  by  the  government  in  the  edict, 
known  as  "The  Enactment  Concerning  the  Jews." 
(1804).  Elements  of  weakness  however  soon  ap- 
peared. Unorganized,  the  Chasidim  could  not  be 
held  together.  Then  too,  modern  culture  began  to 
reach  the  Ghettoes  of  Poland  and  Russia.  The 
younger  generation  turned  to  the  movement  known  as 
"The  Haskalah  "or  "Enlightenment."  The  leaders  of 
the  Haskalah  began  to  attack  the  Chasidic  faith  as 
not  in  keeping  with  the  spirit  of  the  times.  Other 
causes  contributed  to  the  weakening  of  Chasidism. 
Many  of  the  Chasidic  leaders  and  the  Zaddikim  had 
absolutely  corrupted  the  pure  teachings  of  The 
Master  of  the  Name,  and  turned  the  healing  art 
into  a  mere  money-making  scheme.  Many  of  the 
leaders  lived  in  luxury  from  their  earnings  and  fees, 
and  not  a  few  indulged  in  very  riotous  living. 
Thus,  Chasidism,  which  began  as  a  genuine  protest 
against  Rabbinical  orthodoxy,  lost  much  of  its 
pristine  spirit.  This  has  been  the  fate  of  many 
reform  movements  in  all  religion.  The  early  reformer 
is  inspired  by  pure  and  exalted  motives.  His  fol- 
lowers later  on  use  the  new  religion  for  impure, 
selfish  and  mercenary  ends. 

As  an  earthquake  leaves  its  mark  for  centuries, 
likewise  in  religion,  an  upheaval  has  its  distant 
and  distinct  effect.  Chasidism  is  still  deeply 
rooted  in  Russian  and  Polish  Judaism,  and  in  recent 


JEWISH  SCIENCE  35 

years  under  the  stimulus  of  the  modern  healing  move- 
ment in  religion,  it  has  begun  to  take  on  new  life. 
Its  historic  purpose  however  cannot  be  overlooked. 
"In  the  Eighteenth  Century,  it  was  the  creative 
force  that  brought  into  the  dry  bones  of  Rabbinism 
the  stream  of  religious  enthusiasm"  (Jewish  Encyc.) 
Nor  can  the  purity  and  sincerity  of  Baal  Shem  Tob 
be  questioned.  He  was  a  Jew  of  Jews,  who  honestly 
sought  the  welfare  of  his  people.  He  was  also  a 
spiritual  heir  of  the  teachings  of  Moses  and  the 
Prophets.  The  truth  of  Jewish  Science  was  found 
by  him  in  the  word  of  God,  as  expressed  in  the  Jewish 
Scriptures.  What  had  been  taught  in  the  Golden 
Age  of  ancient  Israel,  was  merely  taken  up  and 
repeated  by  him.  Underlying  his  whole  teaching  was 
the  central  Jewish  conviction  that  God  alone  is  the 
King  of  the  Universe,  and  the  Healer  of  the  Sick. 
When  Jewish  Science  is  once  more  recognized  and 
restored,  Baal  Shem  Tob  will  be  given  complete 
recognition  in  the  Jewish  Hall  of  Fame,  as  a  true 
teacher  in  Israel,  the  friend  of  the  meek  and  the  lowly, 
the  healer  of  the  sick  of  his  people.  A  reading  of 
Zangwill's  sketch  will  convince  anyone  that  this 
tribute  is  not  overdrawn.  Writing  as  an  imaginary 
disciple  of  Besht,  the  brilliant  author  concludes  his 
masterly  monograph  with  this  exquisite  thought,  the 
facts  of  which  are  entrenched  in  Jewish  History,  and 
confirmed  by  the  recognized  authority  on  Judaism — 
the  Jewish  Encyclopedia — "But  above  all  let  the 
memory  of  the  Master  himself  be  to  them  a  melody 
and  a  blessing:  he  whose  life  taught  me  to  understand 


36  JEWISH  SCIENCE 

that  the  greatest  man  is  not  he  who  dwells  in  the 
purple,  amid  palaces  and  courtiers,  hedged  and 
guarded,  and  magnified  by  illusive  pomp,  but  he 
who,  talking  cheerfully  with  his  fellows  in  the  market- 
place, humble  as  though  he  were  unworshipped,  and 
poor  as  though  he  were  unregarded,  is  divinely 
enkindled,  so  that  a  light  shines  from  him  whereby 
men  recognize  the  visible  presence  of  God." 


CHAPTER  III. 
The  Change  of  Name. 

One  of  the  most  curious  aspects  of  Jewish  Science 
is  the  custom,  known  as,  "Meshanneh  Hasshem"  or 
"The  Change  of  Name."  This  custom  no  doubt 
rests  upon  the  primitive  notion  that  the  name  of  a 
person  is  not  only  an  integral  part  of  himself,  but 
virtually  equal  to  his  own  life  and  being.  In  ancient 
times,  the  name  played  a  most  important  role,  and 
great  stress  was  laid  upon  the  ceremony  of  giving 
names  to  individuals.  The  Chinese  people,  even 
today,  lay  so  much  emphasis  on  the  name,  that  in 
a  lifetime  a  person  assumes  many  names,  just  as  if 
he  were  a  different  character  under  each  appellation. 
Even  in  modern  life  the  value  of  names  is  shown  in 
the  custom  of  giving  many  and  varied  titles  to  royal 
persons  as  well  as  nobles. 

At  times  too,  the  real  name  is  concealed,  and  in 
ancient  Israel,  the  name  of  the  Deity  was  considered 
so  sacred  that  it  was  spoken  only  once  a  year  on  the 
Day  of  Atonement  by  the  High  Priest.  Now  the 
custom  of  changing  the  name  of  a  person  when  sick 
arose  in  the  Middle  Ages  among  the  Jews.  No  doubt 
the  influence  of  the  Kabalists  or  Jewish  Mystics 
fostered  the  popular  belief  that  by  changing  his  name 
the  sufferer  could  be  saved  from  death.  The  notion 
also  prevailed  that  in  this  way  the  Angel  of  Death 
who  summons  a  person  by  name,  would  be  baffled 
in  his  mortal  purpose.  The  name  usually  adopted 


38  JEWISH  SCIENCE 

was  "Chayyim,"  which  means  Life.  No  doubt,  it 
was  believed  that  this  name  possessed  vitalizing 
power. 

The  custom  of  changing  the  name  of  a  sick  person 
came  down  through  the  ages,  and  is  still  practised 
by  the  Jewish  people.  Usually,  when  death  seems 
imminent,  the  family  of  the  sick  person  requests  their 
rabbi  to  call  together  a  special  Minyan  or  religious 
assembly  at  the  local  synagogue.  The  regular 
evening  or  morning  service  is  held,  and  at  the  end  of 
the  devotion,  the  rabbi  states  in  a  specific  formula 
that  the  name  of  so  and  so  is  changed  to  such  and 
such.  A  special  prayer  for  the  sick  person  is  also 
offered.  Such  a  ceremony  is  in  vogue  among  those 
Jews  who  have  been  under  the  influence  of  the 
Chasidic  or  Jewish  Science  movement.  Still,  many 
devout  Jews  to-day  resort  to  the  custom  in  the  hour 
of  extreme  sickness. 

I  was  reared  in  a  radical  Jewish  atmosphere  and 
had  never  witnessed  the  performance  of  this  rite, 
although  I  had  known  it  from  my  Jewish  studies.  One 
day,  an  instance  occurred  which  completely  changed 
my  attitude  towards  the  question  of  healing  by 
faith.  Mr.  and  Mrs.  A.  were  a  couple  whom  I  had 
united  in  marriage  in  Mobile  several  years  ago.  I 
was  always  deeply  interested  in  their  welfare,  and 
when  a  daughter  was  born  to  them,  I  became  closely 
attached  to  her.  When  the  little  child  was  a  year 
old,  she  became  very  sick.  Several  physicians  were 
called,  and  they  brought  their  best  medical  skill  to 
bear.  The  child  grew  steadily  worse,  and  finally 


JEWISH  SCIENCE  39 

all  hope  was  abandoned  by  the  attending  physicians. 
The  mother  became  distracted,  and  naturally  ap- 
pealed to  her  family  and  friends  for  suggestions.  A 
relative  who  had  once  witnessed  the  Change  of  Name 
ceremony,  suggested  it  to  the  mother. 

As  a  last  hope,  she  requested  me  to  come  at 
once  to  perform  the  rite.  I  was  compelled  to  turn 
to  certain  Jewish  works  in  order  to  learn  the  proper 
mode  of  procedure,  for  I  had  never  taken  part  in  or 
performed  the  ceremony.  There  was  no  time  left 
even  to  call  together  a  Minyan  at  the  Temple.  When 
I  arrived  at  the  home,  I  found  the  child  in  a  critical 
state.  Boldly  varying  the  usual  form,  I  took  the 
infant  in  my  arms,  prayed  with  all  my  strength  to 
God,  and  then  at  the  mother's  advice  declared  the 
name  changed  from  Rebecca  to  Ruth. 

I  left  the  house  shortly  after  the  incident,  and 
later  learnt  that  the  child  began  to  improve  at  once. 
To-day  she  is  three  years  old,  and  has  been  in  fairly 
good  health.  Ever  since,  the  parents  and  other  friends 
have  been  firmly  convinced  of  the  efficacy  of  the  rite. 
From  this  time  too,  began  my  own  interest  in 
Jewish  Science.  Let  me  state  that  at  first  I  was 
altogether  skeptical  about  the  ceremony,  and  reluc- 
tant to  perform  it.  But  the  anguish  of  a  mother's 
heart  could  not  be  resisted,  and  I  concentrated  my 
whole  being  on  the  act  of  prayer  for  Divine  Healing. 

Since  then  I  have  been  told  of  many  more  instances 
of  the  change  of  name.  In  some  cases  the  rite 
proved  successful,  and,  in  others,  the  patients  failed 
to  recover. 


40  JEWISH  SCIENCE 

But  a  large  number  of  recoveries  that  I  have  noted, 
prove  conclusively  that  Jewish  Science  has  had  its 
effect,  and  that  it  should  recommend  itself  to  all 
zealous  Jews. 


CHAPTER  IV. 

Jewish  Science  vs.  Christian  Science. 

One  of  my  purposes  in  writing  this  book  on  Jewish 
Science  is  to  win  back  to  Judaism  those  Jews  who 
have  been  lured  into  the  camp  of  Christian  Science 
under  false  pretenses.  Uninformed  touching  their 
own  faith,  these  Israelites  have  been  led  to  believe  that 
Christian  Science  alone  promulgates  the  truth  of  Divine 
Healing.  I  am  broad  enough  to  believe  that  in  mlany 
cases  the  conversion  to  the  new  faith  is  sincere  and 
genuine.  In  some  instances  however,  it  is  to  my  mind 
simply  a  repetition  of  an  old  Jewish  weakness — the 
desire  to  assimilate  with  the  non-Jewish  world. 

Ever  since  the  rise  of  Christianity,  Jews  have  been 
converted  to  that  religion.  The  Jewish  Encyclopedia 
in  the  article  entitled  "Apostasy,"  contains  a  list 
of  all  famous  Jewish  apostates  to  the  Christian  faith. 
In  the  Old  World,  to-day,  conversions  are  frequent 
for  political  or  commercial  preferment.  Some  of  the 
most  distinguished  savants  in  Europe  were  born  and 
reared  in  the  Jewish  fold.  Many  world-famed 
physicians  and  surgeons  in  Europe  through  sheer 
cowardice  have  embraced  the  dominant  religion. 
Even  Heine,  that  intensely  Hebraic  soul  allowed 
himself  to  be  baptised  in  Germany,  in  order  to  obtain 
certain  academic  advantages.  As  he  expressed  it  in 
his  characteristic  way,  "A  few  drops  of  water  passed 
over  my  body,  but  did  not  reach  my  soul."  The 
famous  Lord  Beaconsfield  was  publicly  converted  by 


42  JEWISH  SCIENCE 

his  father,  Isaac  D'  Israeli,  who  brought  his  entire 
family  into  the  Established  Church  of  England. 
Every  Jewish  community  in  the  world  has  its  records 
of  defections,  and  personally  I  have  known  many 
prominent  non-Jews  whose  ancestors  had  sprung 
from  the  loins  of  Israel. 

Therefore,  the  conversion  of  Jews  to  Christian 
Science  is  not  a  new  phenomenon.  Nor  is  it  to  be 
viewed  with  greater  alarm  than  the  secession  of  many 
Israelites,  who  in  the  past  have  sold  their  birthright 
for  a  mess  of  pottage.  I  have  admitted  that  in 
many  instances  the  Jew,  who  has  become  a  Christian 
Scientist,  has  been  ingenuous  in  his  change  of  faith. 
The  psychology  of  the  act  can  be  easily  explained. 
He  has  either  suffered  a  grievous  sickness,  or  seen  a 
dear  one  become  the  victim  of  disease.  He  first 
has  tried  every  school  of  medical  thought,  Allopathy, 
the  recognized  school,  or  the  newer  schools,  such  as 
Homeopathy  and  Osteopathy.  Then,  perhaps  he 
has  turned  for  help  to  New  Thought,  Vibration-Cure, 
or  Animal  Magnetism.  One  method  after  another 
was  tried  without  success.  In  his  final  extremity,  he 
took  up  the  suggestion  that  he  try  the  new  religion 
of  Christian  Science.  A  drowning  man  clutches  at  a 
straw,  and  the  distracted  Jew  begins  his  course  in 
the  school  of  Mrs.  Eddy.  Science  and  Health  becomes 
his  text  book,  and  the  bible  of  Christian  Science 
becomes  his  Bible.  A  new  heaven  and  earth  are 
opened  up,  and  the  former  Jew  becomes  an  enthusiast 
over  the  discovery  that  Religion  is  Love,  and  not  Law. 
He  also  learns  that  faith  in  God  means  healing  of 


JEWISH  SCIENCE  43 

bodily  ills.  He  does  not  know,  or  has  forgotten  that 
Judaism  teaches  these  supreme  truths  of  all  religion. 
Perhaps  he  does  not  know  that  the  idea  of  the  love 
of  God  and  man  was  first  expressed  in  the  Jewish 
Scriptures.  The  classic  sentences  which  are  glibly 
taught  him  by  his  new  faith  are  both  taken  from  the 
Pentateuch.  "Thou  shalt  love  the  Lord  Thy  God 
with  all  thy  heart,  with  all  thy  soul,  and  with  all  thy 
might,"  is  taken  out  of  the  Book  of  Deuteronomy. 
The  famous  sentence,  "Thou  shalt  love  thy  neighbor 
as  thyself,"  is  found  in  the  Book  of  Exodus. 

Then,  the  Jewish  Neophyte  is  told  that  Science  and 
Health  is  the  first  correct  declaration  of  the  principle 
of  Divine  Healing.  Mrs.  Eddy  naturally  concedes 
that  although  she  was  the  first  to  formulate  the  truth, 
it  was  foreshadowed  in  the  Jewish  Bible  and  further 
developed  in  the  Christian  Scriptures.  She  does  not 
hesitate  to  use  the  Psalms  and  other  parts  of  the 
Jewish  Writ.  In  fact,  her  book  is  practically  a 
Mosaic  of  Biblical  quotations.  Still,  the  main  use 
of  the  word  Christian  proves  that  she  herself  wished 
to  give  a  strictly  Christian  construction  to  her  inter- 
pretation of  Divine  Healing.  Therefore,  the  life  and 
teachings  of  Jesus  play  a  major  role  in  Science  and 
Health.  According  to  Mrs.  Eddy,  the  law  of  Healing 
by  Faith  received  its  highest  expression  in  the  words 
and  acts  of  the  Christian  Messiah.  In  fact,  the  usual 
halo  is  placed  on  the  personality  of  Jesus,  and,  in 
keeping  with  the  historic  attitude,  Judaism  is  mini- 
mized that  Christianity  may  be  exalted. 


44  JEWISH  SCIENCE 

In  so  doing,  the  author  of  Science  and  Health  has 
merely  followed  in  the  footsteps  of  all  Christian 
writers  in  their  dealings  with  Jewish  thought.  From 
the  time  when  dogmatic  Christianity  triumphed  over 
the  teachings  of  the  first  Christians  who  were  merely 
a  Jewish  sect,  all  Christian  theologians  have  been  in 
the  habit  of  depreciating  the  Jewish  faith.  They 
have  condemned  it  as  narrow  and  legalistic.  Christian- 
ity was  called  the  Religion  of  Love,  and  Judaism  the 
Religion  of  Law.  The  Jewish  Scriptures  were  termed 
the  Old  Testament  and  the  Christian  the  New 
Testament.  The  assumption  of  the  infinite 
superiority  of  the  Christian  faith  over  Judaism  has 
been  handed  down  through  the  ages.  Mrs.  Eddy 
does  not  escape  the  historic  indictment,  and  every 
Jew  in  the  Christian  Science  Church  should  realize 
that  by  his  membership  he  helps  to  foster  the  century- 
old-fallacy.  Tacitly,  he  approves  of  the  custom  of 
relegating  Judaism  and  the  Jewish  Bible  to  a  second- 
ary place.  Not  enough  that  he  has  left  the  Oldest 
People  of  Religion,  and  the  Oldest  Religion  of  the 
People,  but  he  has  placed  a  stigma  on  the  very  Bible 
which  is  the  fountain  head  of  all  Bibles,  and  all 
civilized  religions. 

While  Mrs.  Eddy  condemned  Judaism,  she  did 
not  scruple  to  use  the  very  best  material  out  of 
the  Bible  which  was  the  product  of  that  religion. 
The  Prophecies  and  Psalms  of  Israel  are  delib- 
erately quoted,  as  the  data  of  Science  and  Health. 
Grand  larceny  of  thought  is  not  yet  subject 
to  punishment.  Otherwise,  the  author  of  Science  and 


JEWISH  SCIENCE  45 

Health  might  have  been  indicted  for  this  offense. 
How  can  a  Jew  who  has  become  a  Christian  Scientist 
swallow  such  logic  as  this!  The  Old  Testament  was 
only  a  prelude  to  the  New  Testament.  Yet  it  is 
well  to  quote  and  use  the  words  of  the  Old  Testament. 
Judaism  was  a  religion  that  emphasized  the  law. 
Yet  it  is  proper  to  remember  the  adage  that  sprang 
from  Judaism,  "Thou  shalt  love  thy  neighbor  as 
thyself."  In  other  words,  Jewish  literature  is  good 
enough  when  it  is  used  by  the  Christian  Scientist, 
but  it  is  not  good  when  used  by  the  Jew.  Judaism  is  a 
universal  Religion  of  love,  but  not  when  professed 
by  Jews.  Such  is  the  fallacious  logic,  employed  by 
Mrs.  Eddy  and  her  disciples. 

Now  the  true  Jew  resents  all  imputation  cast  on 
his  faith,  as  found  in  Science  and  Health.  These 
citations  are  very  numerous,  and  will  be  dealt  with 
in  a  separate  chapter.  However,  we  can  take  up 
certain  anti-Jewish  arguments.  Mrs.  Eddy  is  fond  of 
stating  that  the  Jewish  view  of  the  Godhead  is  mater- 
ialistic as  contrasted  with  the  pure  and  spiritual 
conception,  taught  by  Christian  Science.  Were  this 
only  the  usual  claim  of  the  average  Christian  writer, 
it  might  be  passed  over,  for  the  Jew  has  been  ac- 
customed to  such  misrepresentation  of  his  belief. 
But  when  Jews  are  led  into  a  church  under  this 
belief,  it  is  time  to  protest  vigorously  against  such 
thoroughly  unfounded  and  untruthful  assertions. 

Far  from  presenting  the  material  view  of  Deity, 
Judaism  is  the  One  Religion  of  Mankind  that  has 
always  asserted  the  pure  and  spiritual  view  of  the 


46  JEWISH  SCIENCE 

divine.  Not  only  is  this  true,  but  Judaism  has 
fought  every  effort  to  materialize  the  God  Idea.  Juda- 
ism is  strictly  Ethical  Monotheism,  pure  and  un- 
adulterated. On  the  other  hand,  Christianity  has 
always  taught  the  idea  of  a  god-man,  or  a  man-god. 
A  large  portion  of  the  Christian  people  still  make 
use  of  images,  statues,  pictures,  or  other  material 
representations  of  the  divine.  Christ  is  pictured  as  a 
flesh  and  blood  god.  The  slur  on  Judaism  would  be 
laughable  were  it  not  so  easily  accepted  by  the  gullible 
Jews  who  have  accepted  Christian  Science. 

Now,  Judaism  is  such  a  simple  faith  that  it  can  be 
summed  up  in  the  Decalogue  of  Sinai.  These  Ten 
Words  or  Commandments  are  the  very  quintessence 
of  Judaism.  The  Second  Commandment  is 
absolutely  the  Creed  of  Israel  touching  the  Godhead. 
This  Commandment  states,  "Thou  shalt  have  no 
other  gods  besides  me.  Thou  shalt  not  make  unto 
thyself  any  graven  image,  nor  any  likeness  of  any- 
thing which  is  in  the  heavens  above,  in  the  earth 
beneath,  or  in  the  waters  under  the  earth.  Thou 
shalt  not  bow  down  to  them,  nor  serve  them." 
The  Jewish  Truth  may  be  clearly  expressed  in  the 
following  formula,  There  is  only  one  Cod  who  is  a  pure 
spirit  not  to  be  conceived  nor  represented  in  any  material 
manner.  Surely  Mrs.  Eddy,  either  misinformed  or 
prejudiced,  failed  to  state  the  truth  regarding  Judaism. 

Moreover  the  Jewish  theory  of  Deity  has  been 
thoroughly  realized  in  Jewish  life  and  practise.  The 
Synagogue  contains  no  pictures,  nor  images  of  the 
divine.  But  for  the  Ark,  containing  the  Scroll  of 


JEWISH  SCIENCE  47 

the  Law,  and  the  Menorah  or  Sevenfold  Candlestick, 
no  vestige  of  anything  material  is  found  in  the  con- 
fines of  the  Jewish  House  of  Worship.  The  Syna- 
gogue is  as  non-material  in  its  suggestion  of  the  divine, 
as  any  place  of  worship  could  possibly  be. 

Because  of  his  innate  prejudice  against  picturing 
the  spiritual,  the  historic  Jew  developed  neither  art 
nor  sculpture.  In  all  the  antiquities  of  Palestine, 
not  one  painting,  statue  nor  image  has  been  unearthed. 
The  Jews  are  peculiarly  spiritual  in  their  attitude  to 
the  Godhead.  Moreover,  the  main  effort  of  Moses 
and  the  later  Prophets  of  Israel  was  to  draw  the 
Jewish  people  from  the  pagan  cults  of  the  surrounding 
nations,  and  to  educate  them  in  Spiritual  Mono- 
theism. Witness  the  story  of  the  Golden  Calf. 
Moses  rebuked  Aaron  and  the  people,  not  only 
because  of  their  worship  of  an  animal,  but  because 
they  dared  to  adore  the  Godhead  through  nature 
or  a  natural  object. 

All  in  all,  Judaism  is  absolutely  opposed  to  mater- 
ialism whether  in  Religion  or  Philosophy.  All 
Jewish  thinkers  from  the  days  of  Moses  have  stood 
for  the  broadest  conception  of  Divinity.  In  fact, 
Jewish  philosophy  is  so  very  spiritual  that  it 
refuses  to  ascribe  even  names  or  attributes  to  the 
Godhead.  All  limitation  of  the  Deity  by  terms  or 
epithets  are  proscribed  by  the  best  Jewish  minds. 
Take  for  example  the  philosophic  work  "The  Guide 
of  the  Perplexed,"  written  by  Moses  Maimonides  in 
the  Twelfth  Century.  The  main  thesis  of  this  book 
is  that  the  conception  of  the  infinity  of  God  precludes 


48  JEWISH  SCIENCE 

all  finite  limitations.  Surely,  this  is  Monotheism, 
attenuated  and  spiritualized. 

So  much  for  the  credal  side  of  this  subject.  Now  let 
us  examine  the  validity  of  Christian  Science  in  its 
appeal  to  the  Jew  as  a  healing  process.  Here  again 
we  detect  a  case  of  rank  injustice.  Judaism  was  the 
first  religion  that  taught  the  curative  power  of  genuine 
faith.  This  idea  has  been  carefully  worked  out  in 
the  First  Chapter  of  this  book,  entitled  "The 
Principle  of  Divine  Healing." 

Also  in  the  Chapter  on  the  "Chasidic  Move- 
ment," the  reader  has  learnt  that  in  Judaism 
there  exists  a  pure  Jewish  Science  cult.  For  complete 
data,  this  volume  contains  an  Anthology  in  which 
may  be  found  in  full  every  passage  from  the  Jewish 
Bible  and  Prayer  Book,  that  in  the  remotest  manner 
teaches  the  principle  of  Divine  Healing.  If  the  Jew 
who  has  become  a  Christian  Scientist  is  not  convinced 
by  this  array  of  facts,  then  he  is  not  open  to  any 
conviction.  No  Jew  need  to  become  a  Christian 
Scientist  in  order  to  find  the  Law  of  Healing  by  Prayer. 
Christian  Science  offers  absolutely  nothing  new  to  the 
Jewish  Mind.  It  is  simply  Judaism,  veneered  with 
Chris tology  or  the  belief  in  the  divinity  of  Jesus. 
In  order  to  counteract  the  influence  of  Christian 
Science,  Jewish  Science  should  be  cultivated  in  the 
Synagogue.  I  have  done  this  in  my  own  congrega- 
tion with  the  result  that  there  is  not  a  single  Jew  in 
my  community  who  affiliates  with  Christian  Science. 
Whenever  there  has  been  such  a  tendency,  I  have 
sympathetically  approached  the  person  who  is 


JEWISH  SCIENCE  49 

tempted  to  take  up  the  new  faith,  and  shown 
him  the  folly  of  leaving  his  own  religion  to  seek  a 
truth  which  has  been  offered  him  in  Judaism  for 
centuries.  In  every  case,  I  am  happy  to  state  that 
I  succeeded  in  keeping  the  faltering  person  in  the 
Jewish  fold. 

Persecution  has  not  been  the  rule  of  Israel,  and  the 
people  who  have  suffered  more  than  any  other  for 
their  belief  should  be  the  last  to  crusade  against  Jews 
who  have  been  drawn  into  Christian  Science.  Judaism 
has  never  been  a  proselytizing  nor  a  persecuting 
religion.  We  ought  to  deal  gently  with  our  co- 
religionists who  have  been  tempted  by  the  new  cult, 
and  win  them  back  to  their  older  faith  by  showing 
that  Judaism  teaches  in  a  pure  and  simple  way  the 
law  of  divine  healing. 

There  is  a  soul  of  goodness  in  things  evil,  and  in  a 
way  Christian  Science  has  benefited  Judaism.  I 
have  often  heard  it  said  by  Jews  who  dabbled  in 
Christian  Science  that  it  has  made  them  better  Jews. 
By  this,  they  meant  that  they  had  somehow  lost  their 
Jewish  enthusiasm,  and  when  they  began  to  study 
Christian  Science,  they  found  that  it  had  merely 
taken  a  Jewish  truth,  and  redressed  it  in  a  new  garb. 
Since  Christian  Science  has  made  some 
inroads  into  the  Jewish  ranks,  the  Jewish  leaders 
of  to-day  have  been  forced  to  study  the  situation, 
to  find  some  method  of  combating  this  tendency. 
There  has  been  considerable  heart-searching  in 
Israel,  and  the  Central  Conference  of  American 
Rabbis  has  begun  to  take  up  the  problem.  For  this 


60  JEWISH  SCIENCE 

reason,  I  believe  it  is  well  to  educate  the  growing 
generation  in  the  true  Jewish  doctrine,  and  to  teach 
not  only  the  abstract,  but  the  practical  value  of 
faith.  It  is  my  opinion,  that  this  work  on  Jewish 
Science  answers  a  genuine  demand,  and  that  it 
offers  a  spiritual  weapon  by  which  Christian  Science 
may  be  fought  from  the  Jewish  standpoint. 

Let  the  Synagogue  offer  to  the  Jew,  the  original 
truth  regarding  Divine  Healing,  and  Judaism  will 
reclaim  all  of  its  former  devotees,  especially  those 
who  have  drifted  into  the  Christian  Science  Church. 
Let  the  saving  truth  of  the  Jewish  faith  be  openly 
stated  so  that  the  modern  Jew  may  find  in  his  own 
prayers  and  ritual  the  spiritual  principle  which  is  so 
strongly  emphasized  in  the  newer  cults.  In  other 
words,  Jewish  Science  should  be  directly  taught  to  the 
Jews  of  to-day,  and  the  rising  generation  especially 
should  be  carefully  instructed  in  the  pure  and  simple 
doctrine  of  divine  help  and  healing,  as  it  is  contained 
in  Jewish  Tradition  and  Literature.  Let  Jewish 
Science  be  taught  to  Jews  so  that  Christian  Science 
may  be  counteracted  in  its  insidious  effort  to  lead 
Jewish  people  away  from  the  real  Jewish  truth.  It 
is  to  be  hoped  that  this  book  will  serve  as  an  instrument 
of  Jewish  information  and  enlightenment.  Intended 
primarily  for  the  Israelite  who  seeks  the  principle  of 
Divine  Healing,  it  should  serve  as  a  special  hand  book 
for  all  classes  of  Jews.  For  Jewish  Science  is  not  of 
to-day  nor  of  yesterday,  but  it  is  an  eternal  principle 
of  the  Jewish  soul.  It  is  part  and  parcel  of  the  God- 
consciousness  which  forms  the  very  essence  of  the 


JEWISH  SCIENCE  51 

Jewish  faith.  Merely  to  teach  the  Divine  unity  and 
existence  is  not  sufficient,  but  the  secondary  and 
important  truth  of  Jewish  Science  should  be  con- 
stantly emphasized,  viz:  that  God  alone  is  the  Healer 
of  the  sick  of  His  people,  Israel. 


CHAPTER  V. 

A  Refutal  of  Anti-Jewish  References  in  Science  and 
Health. 

In  this  Chapter,  I  propose  to  answer  and  refute 
many  anti-Jewish  statements,  contained  in  Science 
and  Health,  written  by  Mary  Baker  Eddy.  As 
stated  in  the  previous  chapter,  the  author  evinces  a 
strange  bias  towards  Judaism  and  Jewish  Literature. 
Either  through  ignorance  or  prejudice,  she  has  glibly 
published  in  her  book  sentences  and  passages  which 
reveal  a  woeful  misunderstanding  of  the  true  spirit 
of  the  Jewish  Faith.  All  such  statements  are  taken 
for  granted  by  her  followers,  and  Jews  who  have 
become  Christian  Scientists  are  completely  misin- 
formed as  to  their  former  religion.  Elsewhere,  I 
have  answered  the  general  charge  of  Mrs.  Eddy,  that 
Judaism  teaches  a  material  view  of  the  God-head, 
and  that  the  principle  of  Divine  Healing  is  not  taught 
by  the  Jewish  Faith.  Now  I  will  take  up  in  detail 
every  passage  in  Science  and  Health  in  which  Mrs. 
Eddy  attacks  Judaism,  and  in  so  doing  will  follow  her 
book  from  beginning  to  end. 

(1.)  On  Page  23,  Science  and  Health  makes  the 
following  statement:  "Rabbinical  lore  said,  'He 
that  taketh  one  doctrine  firm  in  faith,  has  the  Holy 
Ghost  dwelling  in  him.'  This  preaching  receives  a 
strong  rebuke  in  the  Scripture,  'Faith  without  works 
is  dead.'  Faith,  if  it  be  mere  belief,  is  as  a  pendulum 
swaying  between  something  and  nothing,  having  no 
fixity." 


JEWISH  SCIENCE  53 

In  the  first  place,  the  quotation  from  the 
rabbis  is  mistranslated.  In  the  Talmud,  this  state- 
ment is  made  which  Mrs.  Eddy  has  perverted:  "He 
that  taketh  one  doctrine  in  the  spirit,  has  the  holy 
spirit  dwelling  in  him."  The  phrase  "The  Holy 
Ghost,"  is  not  Jewish.  Moreover,  the  author  of  this 
statement  meant  to  teach  exactly  the  opposite  of  that 
which  Mrs.  Eddy  has  stated.  He  really  attacked 
Dogmatism,  and  declared  that  Doctrines  or  Dogmas 
should  be  accepted  and  realized  in  the  spirit  which 
means  the  Deed.  Moreover,  Judaism  has  never 
emphasized  mere  faith  in  creed  or  doctrine.  If 
anything,  Judaism  has  laid  stress  on  religious  acts, 
ceremonies,  and  moral  actions.  The  New  Testa- 
ment constantly  attacks  the  Old  Testament  because 
it  teaches  the  value  of  works  or  deeds.  In  fact, 
Christianity  arose  as  a  protest  against  the  over- 
practical  interpretation  of  religion  by  the  Pharisees. 
In  one  sentence,  Mrs.  Eddy  attacks  Judaism  because 
it  teaches  faith  with  works,  and  in  this  passage,  she 
has  taken  an  isolated  statement  in  the  Talmud, 
mistranslated  it,  and  declared  that  Judaism  teaches 
faith  without  works.  As  stated  above,  Judaism 
emphasizes  Deed  and  not  Creed,  and  the  inner  or 
spiritual  truth  in  its  practical  effect,  rather  than  a 
mere  dogma  or  doctrine. 

(2.)  On  Page  30,  Science  and  Health  contains  the 
following  statement:  "Rabbi  and  priest  taught  the 
Mosaic  Law  which  said,  'an  eye  for  an  eye,'  and 
'Whoso  sheddeth  man's  blood,  by  man  shall  his  blood 
be  shed.'  Not  so  did  Jesus  the  new  executor  for 


64  JEWISH  SCIENCE 

God,  present  the  divine  law  of  Love,  which  blesses 
even  those   that  curse  it." 

First  of  all,  the  rabbis  and  priests  did  not  teach 
the  Mosaic  Law  which  said,  "An  eye  for  an  eye,  etc." 
The  Jewish  Law  of  punishment  was  gradually  devel- 
oped in  the  Second  Commonwealth  by  the  Synhedrion 
or  Sanhedrion — the  Great  Jewish  Assemblage  which 
laid  down  all  the  laws  for  the  Jews  between  the 
Babylonian  exile  and  the  Fall  of  the  Second  Temple 
in  70,  A.  D.  The  Jewish  authorities  of  that  epoch 
naturally  believed  in  and  enforced  the  law  against 
crime,  just  as  all  civilized  nations  do  to-day.  Capital 
punishment  still  exists  in  almost  all  modern  nations, 
and  each  crime  is  adequately  punished.  Without 
proper  enforcement  of  the  law,  society  could  not  exist. 

Now,  let  me  explain  the  Mosaic  law,  "An  eye  for 
an  eye,  etc."  This  statement  is  found  in  Exodus, 
Chapter  21 :24.  In  this  sentence,  Moses  laid  down  the 
principle  still  known  in  law  as  "Lex  Talionis"  or 
"The  Law  of  Retaliation."  Every  Bible  student 
knows  this.  Moreover,  this  law  was  never  meant 
nor  taken  literally  by  Jewish  people.  It  would  be  a 
physical  impossibility  to  exact  such  ridiculous  punish- 
ment, as  taking  an  eye  from  a  man  who  had 
destroyed  the  eye  of  another.  Jesus,  in  the 
New  Testament  is  credited  with  some  very 
cruel  statements.  For  example,  take  the  following 
passage  from  Matthew,  Chapter  10,  verses  34,  36: 
"Think  not  that  I  came  to  send  peace  on  the  earth. 
I  came  not  to  send  peace,  but  a  sword.  I  came  to 
set  a  man  against  his  father,  the  daughter  against 


JEWISH  SCIENCE  55 

her  mother,  and  the  daughter-in-law  against  her 
mother-in-law,  and  a  man's  foes  shall  be  they  of  his 
own  household."  Now,  if  this  statement  is  taken 
literally,  Jesus  should  be  considered  in  a  very  harsh 
light.  But  every  student  of  the  Bible  knows  that  a 
prophet  or  leader  should  be  judged  by  his  noblest 
expression,  and  not  by  ignoble  thoughts  which  often 
are  credited  to  him.  Now,  Moses  did  not  mean  to 
teach  literally  the  doctrine  of  "An  eye  for  an  eye." 
On  the  other  hand,  he  and  not  Jesus  presented  for 
the  first  time  "The  Divine  Law  of  Love."  Even 
the  New  Testament  admits  this  absolute  fact. 
Let  me  quote  from  the  Gospel  of  Matthew,  Chapter 
22,  verses  35-40:  "And  one  of  them,  a  lawyer,  asked 
him  a  question  trying  him.  Teacher,  which  is  the 
great  commandment  in  the  Law?  And  he  said 
unto  him,  THOU  SHALT  LOVE  THE  LORD 
THY  GOD,  WITH  ALL  THY  HEART,  WITH 
ALL  THY  SOUL,  AND  WITH  ALL  THY  MIGHT 
(taken  from  a  verse  spoken  by  Moses  in  Deut.  6:5.) 
This  is  the  great  and  first  commandment,  and  a 
second  like  unto  it  is  this,  THOU  SHALT  LOVE 
THY  NEIGHBOR  AS  THYSELF  (taken  from  a 
verse  spoken  by  Moses  in  Lev.  19:18.)  On  these 
two  commandments,  hang  the  whole  Law  and  the 
Prophets." 

(3.)  On  Page  30,  Science  and  Health  contains  the 
following  statement:  "As  the  individual  ideal  of 
Truth,  Christ  Jesus  came  to  rebuke  the  rabbinical 
error  and  all  sin,  sickness  and  death — to  point  out 


56  JEWISH  SCIENCE 

the  way  of  Truth  and  Life.  This  ideal  was  demon- 
strated throughout  the  whole  earthly  career  of  Jesus, 
showing  the  difference  between  the  offspring  of  Soul 
and  of  material  sense  of  Truth  and  of  error." 

Mrs.  Eddy  continues  to  harp  on  the 
phrase,  "Rabbinical  error."  The  entire  term  is 
unhistorical  and  illogical.  The  rabbis  of  Israel  have 
held  various  opinions  regarding  Religion,  and  these 
views  are  scattered  through  a  period  of  two  thousand 
years  or  more.  If  the  author  had  in  mind  the  rabbis 
and  Jewish  teachers  of  the  time  of  Jesus,  she  was 
very  much  mistaken  in  her  estimate  of  their  spiritual 
worth.  Evidently,  Jesus  did  not  come  to  rebuke 
rabbinical  error,  but  rather  to  confirm  the  doctrine 
of  the  rabbis  and  Jews  of  his  day.  The  following 
passage  from  the  Gospel  of  Matthew  is  proof  suf- 
ficient. In  the  famous  Sermon  on  the  Mount,  Jesus 
paid  the  following  tribute  to  Judaism:  "Think  not 
that  I  came  to  destroy  the  law  of  the  Prophets.  I 
came  not  to  destroy  but  to  fulfil,  for  verily  I  say  unto 
you,  Till  heaven  and  earth  pass  away,  one  jot  or  ore 
tittle  shall  in  no  wise  pass  away  from  the  law,  till  all 
things  be  accomplished.  Whosoever  therefore  shall 
break  one  of  the  least  commandments,  and  shall 
teach  men  so,  shall  be  called  least  in  the  kingdom  of 
heaven.  But  whosoever  shall  do  and  teach  them,  he 
shall  be  called  great  in  the  kingdom  of  heaven.  For  I 
say  unto  you,  that  except  your  righteousness  shall 
exceed  the  righteousness  of  the  scribes  and  Pharisees, 
ye  shall  in  no  wise  enter  the  kingdom  of  heaven." 


JEWISH  SCIENCE  57 

(4.)  Science  and  Health  on  Page  42  makes  the 
following  statement:  "Jesus'  life  proved,  divinely 
and  scientifically,  that  God  is  love,  whereas  priest 
and  rabbi  affirmed  God  to  be  a  mighty  potentate, 
who  loves  and  hates.  The  Jewish  theology  gave  no 
hint  of  the  unchanging  love  of  God." 

This  statement  is  completely  unfounded. 
Judaism  absolutely  teaches  that  God  is  Love.  The 
principle  of  divine  love  is  constantly  expressed  in  the 
Jewish  Scriptures.  Let  me  quote  only  a  few  texts 
describing  God  as  the  God  of  love.  "The  Lord  did 
not  set  his  love  upon  you  nor  choose  you  because  you 
were  more  in  number  than  any  people,  for  ye  were  the 
fewest  of  all  people.  But  because  the  Lord  loved 
you,  and  because  he  would  keep  the  oath  which  he 
swore  unto  your  fathers,  hath  the  Lord  brought  you 
out  with  a  mighty  hand,  out  of  the  house  of  bondsman, 
from  the  hand  of  Pharaoh,  King  of  Egypt." 

(Deut.  7:8.) 

"In  all  their  affliction  he  was  afflicted,  and  the 
angel  of  his  presence  saved  them.  In  His  Love,  and 
in  His  pity  He  redeemed  them;  and  He  bare  them, 
and  carried  them  all  the  days  of  old."  (Isaiah  63:9.) 

"The  Lord  Thy  God  in  the  midst  of  thee  is  mighty; 
He  will  save,  and  will  rejoice  over  thee  with  joy.  He 
will  rest  in  His  Love,  He  will  joy  over  thee  with 
singing."  (Zeph.  3:17.) 

"O  Lord!  by  these  things  men  live,  and  in  all  these 
things  is  the  life  of  my  spirit,  so  wilt  thou  save  me 
and  make  me  to  live.  Behold  for  peace  I  had  great 
bitterness.  But  Thou  hast  in  Love  delivered  my 


58  JEWISH  SCIENCE 

soul  from  the  pit  of  corruption,  for  Thou  hast  cast  all 
my  sins  behind  Thy  back."— (Isaiah  38:16-17.) 

"Wherefore  it  shall  come  to  pass,  if  ye  hearken  to 
these  judgments,  and  keep  and  do  them,  that  the  Lord 
Thy  God  shall  keep  the  covenant  and  the  mercy 
which  he  sware  unto  thy  fathers.  And  He  will  love 
thee,  and  bless  thee  and  multiply  thee." 

(Deut.  7:12-13.) 

There  are  many  similar  passages  in  Jewish  Writ, 
but  these  excerpts  should  convince  the  most  pre- 
judiced reader,  that  Judaism  teaches  a  God  of  Love 
and  Forgiveness.  In  fact,  Judaism  has  laid  more 
stress  on  penitence  and  atonement,  than  any  other 
faith.  Judaism  does  not  teach  that  man  is  perfect. 
Nor  does  it  set  up  the  model  of  a  perfect  man.  One  of 
the  holiest  days  in  the  Jewish  Religion  is  Yom  Kippur, 
or  the  Day  of  Atonement,  on  which  an  entire  day  is 
spent  by  the  devout  Jew  in  prayer  and  penitence. 
Judaism  teaches  that  God  punishes  or  "hates"  those 
who  do  evil.  The  same  common-sense  doctrine  is 
found  in  all  religions  and  has  become  the  basis  of 
the  criminal  law  of  all  civilized  nations.  Whenever 
the  Jewish  Bible  states  that  God  hates,  the  meaning 
is  simply  that  there  is  judgment  for  those  who  trans- 
gress the  laws  of  God. 

Judaism  presents  the  well  rounded  idea  of  a  God  of 
Justice  and  of  Love,  who  punishes  and  rewards, 
who  exacts  judgment,  but  also  forgives  the  sincerely 
repentant.  In  fact,  the  highest  and  purest  conception 
of  a  God  of  Love  was  taught  by  a  Jewish  Prophet— 
Hosea.  His  Prophecy  of  fourteen  chapters  may  be 


JEWISH  SCIENCE  59 

found  in  the  Sacred  Canon,  and  it  is  worth  while 
reading  as  a  perfect  classic  of  literary  expression. 
Hosea  taught  that  God  is  a  God  of  Love,  who  would 
forgive  the  sins  of  Israel,  and  take  them  again  into 
His  favor.  Let  me  in  conclusion  quote  from  the  last 
chapter  of  Hosea,  a  passage  that  is  the  finest  utterance 
in  the  entire  Bible,  touching  the  God  of  Love: 

"I  (God)  will  heal  their  backsliding.  I  will  love 
them  freely,  for  mine  anger  is  turned  away  from  them. 
I  will  be  as  the  dew  unto  Israel;  he  shall  grow  as  a 
lily,  and  cast  forth  his  roots  as  Lebanon.  They  that 
dwell  under  His  shadow  shall  return.  They  shall 
revive  as  the  corn  and  grow  as  the  vine.  The  scent 
thereof  shall  be  as  the  wine  of  Lebanon." 

(Hosea  14:4-7.) 

Let  me  also  cite  the  universal  note  sounded  by  the 
Prophet  Jonah.  Sent  to  condemn  the  entire  city  of 
Nineveh  for  its  sin,  Jonah,  according  to  the  narrative, 
seemed  to  delight  in  his  judicial  mission.  The  Bible 
relates  that  he  went  outside  of  the  city  and  built 
himself  a  booth,  and  sat  there  to  see  what  would 
become  of  the  city.  Then  God  caused  a  gourd  to 
grow  as  protection  to  the  prophet.  The  next  day 
He  sent  a  worm  which  destroyed  the  gourd.  When 
the  sun  beat  upon  the  head  of  Jonah,  he  felt  faint, 
and  prayed  for  death.  Then  the  Jewish  Bible 
teaches  the  broad  lesson  of  humanity  and  divine 
forgiveness  in  the  following  verses: 

"And  God  said  to  Jonah,  doest  thou  well  to  beangry 
for  the  gourd.  And  he  said  I  do  well  to  be  angry, 
even  unto  death.  Then  said  the  Lord,  Thou  hast  had 


60  JEWISH  SCIENCE 

pity  on  the  gourd  for  which  thou  didst  not  labor, 
neither  madest  it  to  grow,  which  came  up  in  the  night 
and  perished  in  the  night,  And  should  I  not  spare 
Nineveh,  that  great  city,  wherein  are  more  than  six 
score  thousand  persons  that  cannot  discern  between 
their  right  hand  and  their  left  hand,  and  also  much 
cattle?"  (Jonah  4:9-11.) 

(5.)     Chapter  IV  of  Science  and  Health  is  entitled, 
"Christian   Science   vs.    Spiritualism."     The   author 
does  not  hesitate  to  quote  a  Jewish  Prophet,  Isaiah, 
at   the   beginning   of   this   Chapter.     The   following 
sentence  is  cited  completely  from  Isaiah   19:3- 
"And  when  they  shall  say  unto  you 
Seek  unto  them  that  hath  familiar  spirits, 
And  unto  wizards  that  peep  and  that  mutter 
Should  not  a  people  seek  unto  their  God." 
I  merely  cite  this  passage  from  Science  and  Health 
to   show   the   inconsistency   of   its   author.     In   one 
breath,   she  absolutely  condemns  the  Jewish   Bible 
and  Judaism.     Yet,  as  a  perfect  paradox,  she  does 
not  hesitate  to  use  the  Jewish  Scriptures  as  proof  of  a 
particular  opinion  or  as  a  dogma  of  Christian  Science. 
Science  and  Health  is  marred   throughout  by  this 
illogical  inconsistency. 

(6.)  On  page  94,  Science  and  Health  contains  the 
following  statement:  "Jesus  taught  but  one  God, 
one  Spirit,  who  makes  man  in  the  image  and  likeness 
of  Himself — of  Spirit  not  of  matter.  Man  reflects 
infinite  Truth,  Life,  and  Love." 

The     Jewish     Scriptures     were     the     first     to 
teach  that  God  is  a  Spirit,  and  that  He  made  man 


JEWISH  SCIENCE  61 

in  His  image.  Therefore  Moses,  and  not  Jesus 
taught,  "One  God,  One  Spirit  who  makes  man  in  the 
Image  and  Likeness  of  Himself." 

This  is  the  supreme  truth  of  Judaism,  and  it  is 
taught  in  the  First  Chapter  of  the  Hebrew  Bible, 
in  the  Book  of  Genesis.  In  fact,  the  entire  first 
Chapter  of  Genesis  is  merely  an  account  of  the 
Creation  of  the  World  and  Man  by  the  Divine  Power. 
This  is  the  gist  of  the  Story  of  the  Creation,  as  it  is 
related  in  Genesis.  Judaism  has  never  veered  in  the 
least  from  the  position,  assumed  by  Moses  in  the 
opening  chapter  of  the  Jewish  Bible.  In  other  words, 
Judaism  has  taught  from  the  very  beginning  of  its 
history  spiritual  and  ethical  Monotheism.  The 
author  of  Science  and  Health  has  taken  unlimited 
license  in  the  treatment  of  the  Jewish  Bible,  and 
absolutely  misstated  the  very  primary  facts  contained 
in  the  Bible. 

It  might  be  well  to  quote  the  exact  sentences  in  the 
book  of  Genesis  which  completely  sum  up  and  repre- 
sent the  Jewish  Creed. 

"And  God  said,  Let  us  make  man  in  our  image,  after 
our  likeness  and  let  him  have  dominion  over  the  fish 
of  the  sea,  over  the  fowl  of  the  air,  over  the  cattle, 
over  the  earth,  and  over  every  creeping  thing  that 
creepeth  upon  the  earth.  So  God  created  man  in 
his  own  image,  in  the  image  of  God  created  he 
him,  male  and  female,  created  He  them." 

(7.)  On  Page  109  of  Science  and  Health,  the  fol- 
lowing statement  occurs:  "The  revelation  of  Truth 
in  the  understanding  came  to  me  gradually  and 


62  JEWISH  SCIENCE 

apparently  through  Divine  power.  When  a  new 
spiritual  idea  is  borne  to  earth,  the  Prophetic  Scrip- 
ture of  Isaiah  is  renewedly  fulfilled,  'Unto  us  a  child 
is  born — and  his  name  shall  be  called  Wonderful.'  ' 
The  author  of  this  illuminating  statement 
again  pays  a  high  tribute  to  Jewish  thought,  for  she 
does  not  hesitate  to  quote  a  Jewish  Prophet  in 
reference  to  her  own  discovery  of  spiritual  truth. 
The  passage  in  question  is  one  of  the  typical  Mes- 
sianic passages  found  in  the  Jewish  Bible.  Ever 
since  the  rise  of  Christianity  and  the  appearance  of 
the  New  Testament,  all  such  passages  have  been 
interpreted  as  referring  to  the  Christian  Messiah. 
As  a  matter  of  fact,  not  one  of  them  can  be  so  taken, 
and  in  recent  years,  Biblical  scholars — themselves 
Christian — have  given  up  the  Christological  treat- 
ment of  all  the  Messianic  Prophecies  in  the  Jewish 
Scriptures.  In  fact,  each  passage  can  be  historically 
referred  to  a  Jewish  king  or  leader,  living  in  the  age 
in  which  the  passage  was  written. 

(8.)  Science  and  Health  contains  this  remarkable 
statement  on  Page  110:  "In  following  these  leadings 
of  scientific  revelations,  the  Bible  was  my  only  text 
book.  The  Scriptures  were  illumined;  reason  and 
revelation  were  reconciled,  and  afterwards  the  truth 
of  Christian  Science  was  demonstrated." 

What  Bible  did  the  founder  of  Christian 
Science  have  in  mind?  If  she  meant  the  Jewish  as 
well  as  the  Christian  Bible,  she  surely  has  shown  a 
dual  attitude  towards  the  former.  The  pages  of  her 
work  are  filled  with  many  anti-Jewish  statements, 


JEWISH  SCIENCE  63 

and  her  bias  to  Judaism  is  clearly  revealed.  Now, 
the  author  admits  that  the  Bible  was  her  only  text- 
book. In  other  words,  she  praises  that  which  she 
condemns,  and  condemns  that  which  she  praises. 
This  is  inconsistency  in  the  highest  degree. 

(9.)  On  Page  133  Science  and  Health  contains  the 
following  statement:  "In  Egypt,  it  was  mind  that 
saved  the  Israelites  from  belief  in  the  plagues.  In 
the  wilderness,  streams  flowed  from  the  rock,  and 
manna  fell  from  the  sky.  In  national  prosperity, 
miracles  attended  the  successes  of  the  Hebrews;  but 
when  they  departed  from  the  true  idea,  their  demoral- 
ization began.  Even  in  captivity  among  foreign 
nations,  the  divine  Principle  wrought  wonders  for 
the  people  of  God  in  the  fiery  furnace,  and  in  kings' 
palaces." 

This  statement  requires  no  answer,  for  in  an  un- 
guarded moment  the  author  of  Science  and  Health 
admits  the  truth  regarding  Judaism  and  the  Jews. 
I  cite  this  passage  as  a  typical  example  of  her  incon- 
sistency in  dealing  with  Jewish  thought  and  history. 
No  higher  tribute  to  the  spiritual  conception  of  the 
ancient  Jew  could  be  given  than  this.  It  is  another 
proof  that  Jewish  Science  is  an  all-sufficient  belief 
for  the  Jewish  people. 

(10.)  On  the  very  same  page,  Science  and  Health 
makes  the  following  statement,  which  is  the  absolute 
contradiction  of  her  previous  statement:  "Judaism 
was  the  antithesis  of  Christianity  because  Judaism 
engendered  the  limited  form  of  a  national  or  tribal 
religion.  It  was  a  finite  and  material  system,  carried 


64  JEWISH  SCIENCE 

out  in  special  theories  concerning  God,  man,  sanitary 
methods,  and  a  religious  cultus." 

In  the  early  days,  the  Jews,  like  all  peoples, 
had  a  national  or  tribal  religion,  but  Moses,  the 
Prophets,  and  all  Jewish  leaders  have  for  thousands 
of  years  taught  an  absolutely  universal  religion. 
The  finest  expressions  of  universal  faith  are  found  in 
the  Jewish  Scriptures.  Let  me  cite  one  magnificent 
passage  from  the  Prophet  Malachi:  "Have  we  not 
all  one  Father?  Hast  not  one  God  created  us  all?" 
(Malachi  2:10.)  Let  me  also  mention  the  book  of 
Ruth  which  is  one  of  the  purest  expressions  of  the 
universality  of  Judaism.  I  might  multiply  citations 
from  the  Jewish  Bible,  but  it  is  not  necessary.  Let 
me  also  state  that  Judaism  has  never  been  an  exclu- 
sive religion.  In  all  times,  the  Jewish  religion  has 
received  new  accessions  from  non-Jews.  Under  the 
strictest  orthodox  code,  a  Gentile  may  be  received 
into  the  Jewish  faith,  and  today  under  the  influence 
of  Reform  Judaism,  the  doors  have  been  thrown  wide 
open  to  all  non-Jews,  who  are  willing  to  subscribe 
to  the  chief  tenets,  and  especially  the  main  principle — 
the  belief  in  the  One  and  Universal  God.  This 
should  be  a  complete  answer  to  the  groundless  charge 
that  Judaism  is  a  narrow  and  national  Religion. 

(11.)  On  Page  135,  Science  and  Health  makes  the 
following  statement:  "The  same  power  which  heals 
sin  heals  also  sickness.  This  is  'The  beauty  of 
Holiness'  that  when  truth  heals  the  sick,  it  casts 
out  evil,  and  when  truth  casts  out  the  evil  called 
disease,  it  heals  the  sick." 


JEWISH  SCIENCE  65 

The  author  of  Science  and  Health  somehow  could 
not  get  away  from  pure  Jewish  thought  as  it  is 
expressed  in  the  Jewish  Writ.  Let  us  take  the  first 
sentence.  This  is  absolutely  the  principle  of  Jewish 
Science  which  declares  that  the  power  of  God  can 
heal  Sin  and  Sickness.  Mrs.  Eddy  even  quotes  the 
classic  Jewish  expression,  "The  Beauty  of  Holiness," 
which  she  excerpted  from  the  following  verse  in  the 
Psalms:  "Worship  the  Lord  in  the  beauty  of 
Holiness." 

(12.)  On  Page  139,  the  following  statement  is 
found:  "From  beginning  to  end,  the  Scriptures  are 
full  of  accounts  of  the  triumph  of  Spirit,  Mind,  over 
matter.  Moses  proved  the  power  of  Mind  by  what 
men  call  Miracles;  so  did  Joshua,  Elijah,  and  Elisha." 

This  statement  explains  itself.  It  is  another  proof 
of  the  inconsistent  attitude  of  the  author.  In  this 
passage,  she  absolutely  admits  that  the  law  of  divine 
healing  was  known  and  practised  by  Moses  and  his 
successors.  If  Moses  knew  this  truth,  he  certainly 
preceded  Jesus  by  a  period  of  twelve  hundred  years. 
Since  he  antedated  Jesus,  he  must  be  regarded  as  the 
pathfinder  in  the  demonstration  of  the  law  of  divine 
healing. 

(13.)  Let  me  quote,  without  comment,  the  fol- 
lowing passage,  found  on  Page  190: 

"The  Hebrew  bard,  swayed  by  mortal  thoughts, 
thus  swept  his  lyre  with  saddening  strains  on  human 
existence. 

"As  for  man,  his  days  are  as  grass: 

As  a  flower  of  the  field,  so  he  flourisheth. 


66  JEWISH  SCIENCE 

For  the  wind  passeth  over  it,  and  it  is  gone; 

And  the  place  thereof  shall  know  it  no  more." 
When  hope  rose  higher  in  the  human  heart,   he 
sang: 

"As  for  me,  I  will  behold  Thy  face  in  righteousness 

I  shall  be  satisfied,  when  I  wake,  with  Thy  like- 
ness. 

For  with  Thee  is  the  fountain  of  life; 

In  Thy  light  shall  we  see  light." 
(14.)  On  Page  226,  the  following  statement  is 
made:  "The  lamte,  the  deaf,  the  dumb,  the  blind, 
the  sick,  the  sensual,  the  sinner,  I  wished  to  save 
from  the  slavery  of  their  own  beliefs,  and  from  the 
educational  systems  of  the  Pharaohs,  who  to-day  as 
of  yore  hold  the  children  of  Israel  in  bondage." 

This  is  another  instance  of  the  anti- 
Jewish  bias  and  prejudice  of  the  author.  In  other 
passages  as  we  have  seen,  she  admits  that  Moses  took 
the  Israelites  out  of  the  land  of  Egypt,  which  means 
Materialism  and  by  the  power  of  God,  brought  them 
into  the  land  of  Canaan,  which  signifies  the  Spiritual 
Life.  The  Jews  have  never  been  and  are  not  to-day 
under  the  sway  of  materialistic  ideas  concerning  the 
Godhead.  They  are  not  held  in  the  bondage  of 
superstition  and  supernatural  belief.  Judaism  teaches 
the  existence  of  a  pure  Divine  Spirit,  and  upholds 
only  Spiritual  ideas. 

(15.)  Let  me  cite  for  the  benefit  of  Jew  and  Chris- 
tian alike  the  following  striking  passage  from  Science 
and  Health.  In  this  passage,  the  author  condemns 
the  idea  of  the  Trinity,  and  quotes  the  immortal 


JEWISH  SCIENCE  67 

Jewish  phrase,  "Hear  O,  Israel,  the  Lord  our  God,  the 
Lord  is  One." 

"The  theory  of  three  persons  in  one  God  (that  is, 
a  personal  trinity,  or  Tri-unity),  suggests  polytheism, 
rather  than  the  one  ever  present  I  Am,  "Hear  O, 
Israel,  the  Lord  our  God,  the  Lord  is  One." 

(16.)  Let  me  continue  the  statement  in  Science 
and  Health,  which  is  another  tribute  to  the  Jewish 
conception  of  God. 

"The  everlasting  I  Am,  is  not  bounded  nor  com- 
pressed within  the  narrow  limits  of  physical  humanity, 
nor  can  He  be  understood  aright  through  mortal 
concepts.  The  precise  form  of  God,  must  be  of  small 
importance,  in  comparison  with  the  sublime  question, 
what  is  Infinite  Mind  or  Divine  Love?  Who  is  it 
that  demands  our  obedience?  He  who  in  the  lan- 
guage of  Scriptures  "Doeth  according  to  His  will 
in  the  army  of  heaven,  and  none  can  stay  his  hand 
or  say  unto  him,  What  doeth  Thou?" 

(17.)  On  Page  308,  the  author  makes  this  state- 
ment: 

"The  soul-inspired  patriarchs  heard  the  voice  of 
Truth,  and  talked  with  God  as  consciously  as  man 
talks  with  man."  Then  the  author  uses  the  story 
of  Jacob's  wrestling  with  the  angel,  as  a  symbol  of 
the  struggle  of  man  against  error.  On  the  following 
page,  she  sums  up  the  struggle  of  Jacob  as  follows: 
"The  result  of  Jacob's  struggle  thus  appeared.  He 
had  conquered  material  error  with  the  understanding 
of  Spirit  and  of  Spiritual  Power.  This  changed  the 
man.  He  was  no  longer  called  Jacob  but  Israel — A 


68  JEWISH  SCIENCE 

Prince  of  God  or  a  soldier  of  God,  who  had  fought  a 
good  fight." 

I  cite  this  passage  as  another  tribute  by  the  author 
to  Judaism.  Now,  it  is  admitted  that  the  Pat- 
riarchs possessed  spiritual  power.  Let  Jews  who  have 
become  Christian  Scientists  take  note  of  this  fact. 

(18.)  Let  me  again  quote,  without  comment, 
the  passage  on  Page  320  in  which  the  author  continues 
to  pay  tribute  to  the  Jewish  Scriptures. 

"The  one  important  interpretation  of  the  Scripture 
is  the  Spiritual.  For  example,  the  text,  'In  my 
flesh  shall  I  see  God,'  gives  the  profound  idea  of  the 
Divine  Power  to  heal  the  ills  of  the  flesh  and  en- 
courages mortals  to  hope  in  Him  who  healeth  all  our 
diseases;  whereas  this  passage  is  continually  quoted 
as  if  Job  intended  to  declare  that  even  if  disease  and 
worms  destroy  his  body,  yet  in  the  latter  days  he 
should  stand  in  celestial  perfection  before  Elohim, 
still  clad  in  material  flesh — an  interpretation  which  is 
just  the  opposite  of  the  true,  as  may  be  seen  by 
studying  the  Book  of  Job." 

(19.)  On  Page  350,  the  author  again  writes  in  an 
anti-Jewish  Spirit:  "In  Jewish  worship,  the  Word 
was  materially  explained,  and  the  Spiritual  sense 
was  scarcely  perceived.  The  Religion  which  sprang 
from  half-hidden  Israelitish  history,  was  pedantic 
and  void  of  healing  power." 

This  attack  on  Judaism  can  be  best  answered  by 
the  author  herself,  who  in  many  passages  has 
declared  that  Judaism  taught  the  spiritual  truth 
through  Jewish  Scriptures.  Here  we  note  again  the 


JEWISH  SCIENCE  69 

usual  inconsistency.  On  the  same  page,  a  similar 
expression  is  found.  This  statement  can  also  be 
answered  by  other  passages  in  the  volume. 

"The  Israelites  centered  their  thoughts  on  the  mater- 
ial in  their  attempted  worship  of  the  Spiritual.  To 
them  matter  was  substance,  and  spirit  was  shadow. 
They  thought  to  worship  spirit  from  a  material 
standpoint,  but  this  was  impossible." 

(20.)  Let  me  now  take  up  the  question  of  the  Creed 
of  Christian  Science.  The  founder  of  that  faith  and 
her  followers  since  have  constantly  declared  that 
Christian  Science  teaches  nothing  which  a  Jew 
cannot  accept.  This  is  not  true,  as  I  have  shown 
in  the  preceding  passages.  Mary  Baker  Eddy,  as 
proven  by  her  own  work,  was  filled  with  anti-Jewish 
prejudice,  and  no  self-respecting  Jew  can  accept  a 
religion  whose  bible  contains  so  many  false  and 
unfounded  statements  regarding  Judaism.  Now,  as 
final  proof  that  Christian  Science  cannot  be  accepted 
by  a  true  Jew,  or,  in  fact,  by  any  real  monotheist, 
let  me  publish  in  full  the  creed  of  Christian  Science 
as  found  on  Page  497: 

(1.)  "As  adherents  of  truth,  we  take  the  inspired 
word  of  the  Bible  as  our  sufficient  guide  to  eternal 
life." 

Comment.  The  author  no  doubt  had  in  mind  the 
entire  Bible — Jewish  and  Christian.  If  she  accepted 
the  Jewish  Bible  as  inspired,  she  surely  stultified 
herself,  for  every  anti-Jewish  reference  in  Science  and 
Health  is  based  upon  her  reading  and  interpretation 


70  JEWISH  SCIENCE 

of  the  self-same  Jewish  Bible.  This  very  inconsis- 
tency should  deter  any  Jew  from  taking  Science  and 
Health  as  a  logical  or  authoritative  book.  An 
author  should  be  consistent,  and  free  from 
bias.  The  author  of  Science  and  Health  constantly 
contradicts  herself. 

(2.)  "We  acknowledge  and  adore  one  Supreme 
and  Infinite  God.  We  acknowledge  His  Son,  one 
Christ;  the  Holy  Ghost  or  divine  comforter;  and 
man  in  God's  image  and  likeness." 

Comment.  This  article  of  the  Christian  Science 
creed  cannot  be  accepted  by  the  Jew,  because  it 
unmistakably  teaches'  the  divinity  of  Jesus.  The 
author  claimed  that  the  word  Christ  represents  only  a 
principle,  but  nowhere  does  she  explain  the  phrase, 
"His  Son."  Christian  Science  no  matter  how  it 
disguises  itself,  is  trinitarian  Christianity,  and 
surely  no  Jew  can  accept  a  creed  which  in  the  least 
wise  recognizes  the  divine  superiority  of  Jesus. 
Judaism  has  never  deified  a  man.  Even  Moses  has 
never  been  regarded  by  the  Jews  as  a  divine  person, 
but  has  always  been  called  Moses  our  teacher.  He 
has  never  been  worshipped,  prayed  to,  nor  is  even 
the  place  of  his  burial  known,  for  fear  it  might  be- 
come a  place  of  worship.  To  paraphrase  Article  2, 
we  Jews  might  state  the  Jewish  Creed  as  follows: 
"We  acknowledge  and  adore  One  Supreme  and 
Infinite  God,  and  recognize  man  as  created  in  the 
image  and  likeness  of  God." 


JEWISH  SCIENCE  71 

(3.)  "We  acknowledge  God's  forgiveness  of  sin 
in  the  destruction  of  sin  and  the  spiritual  under- 
standing that  casts  out  evil  as  unreal.  But  the 
belief  in  sin  is  punished  so  long  as  the  belief  lasts." 

Comment.  This  is  the  only  article  of  the  Christian 
Science  Creed  that  is  at  all  Jewish.  Judaism  thous- 
ands of  years  ago  taught  that  God  forgives  the 
sinner,  if  he  but  truly  repents.  Judaism 
recognizes  the  existence  of  sin,  but  teaches 
that  sin  or  evil  is  not  godlike,  and  can  be  overcome 
by  prayer  and  good  works.  Sin  is  not  natural,  but 
it  does  exist.  Otherwise,  the  world  would  be  perfect. 
Judaism  teaches  a  simple  doctrine  of  Atonement. 
The  emphasis  is  placed  upon  man,  not  God.  "The 
sinner  can  make  himself  at  One  with  his  Maker,  by 
casting  his  sinful  past  into  the  sea,  to  begin  a  new  life 
of  virtue,  goodness  and  rectitude."  (Kohler's  Guide 
for  Instruction  in  Judaism.) 

(4.)  "We  acknowledge  Jesus'  atonement  as  the 
evidence  of  divine,  efficacious  love,  unfolding  man's 
unity  with  God,  through  Christ  Jesus,  the  Way- 
shower,  and  we  acknowledge  man  is  saved  through 
Christ,  through  Truth,  Life  and  Love  as  demon- 
strated by  the  Galilean  Prophet  in  healing  the  sick 
and  overcoming  sin  and  death." 

Comment.  This  entire  article  of  the  Christian 
Science  Creed  is  repugnant  to  the  Jewish  belief. 
Judaism  teaches  that  no  being  nor  mediator  is  necessary 
to  work  atonement  for  man's  sin.  In  true  penitence, 
the  Jew  turns  to  God  alone  for  divine  pardon  and 
forgiveness,  after  he  himself  has  tried  to  atone  for  his 


72  JEWISH  SCIENCE 

own  sin.  In  this  article,  Jesus  is  represented  in  an 
ambiguous  way.  He  is  regarded  both  as  an  individual 
and  as  a  principle.  In  either  sense,  the  author  of 
Science  and  Health  contradicts  herself  as  stated  in 
Article  2.  "We  acknowledge  and  adore  One  Supreme 
and  Infinite  God."  Nothing  further  need  be  said. 

(5.)  "We  acknowledge  that  the  crucifixion  of 
Jesus  and  his  resurrection  served  to  uplift  faith  to 
understand  eternal  Life,  even  the  allness  of  Soul, 
Spirit,  and  the  nothingness  of  matter." 

Comment.  No  true  Jew  can  subscribe  to  this 
article,  for  as  stated  above,  faith  in  a  spiritual  God 
is  not  taught  to  the  Jew  by  the  life  and  history  of  any 
individual.  Judaism  teaches  the  pure  idea  of  a 
Godhead,  independent  of  any  man.  Moses  and  the 
Prophets  merely  taught  this  idea  to  the  Jewish 
people,  but  in  no  way  was  this  belief  based  upon  their 
life  or  work.  Then,  too,  the  Jew  has  been  persecuted 
through  the  ages,  because  of  the  teaching  of  the 
crucifixion  of  Jesus,  which,  it  is  alleged,  his  ancestors 
brought  about.  As  long  as  the  Christian  account  of 
the  crucifixion  and  resurrection  of  Jesus  is  taught, 
the  Jew  cannot  in  any  way  subscribe  to  the  acceptance 
of  this  dogma,  or  its  interpretation  in  Science  and 
Health. 

(6.)  "And  we  solemnly  promise  to  watch,  and 
pray  for  that  mind  to  be  in  us  which  was  also  in 
Christ  Jesus;  to  do  unto  others  as  we  would  have 
them  do  unto  us;  and  to  be  merciful,  just  and  pure." 

Comment.  This  article  also  cannot  be  accepted 
by  the  real  Jew  for  the  same  reasons  as  stated  above. 


JEWISH  SCIENCE  73 

The  spiritual  truth  of  life  is  taught  the  Jew  only 
through  his  belief  in  the  Divine  being,  and  not  through 
the  life  of  any  individual.  To  the  Jew,  truth  is 
impersonal,  and  the  truth  of  God's  existence  is  not 
taken  in  a  personal  or  material  sense. 

Now,  at  the  conclusion  of  this  Chapter,  let  me 
briefly  state  the  creed  of  Judaism,  or  Jewish  Science, 
as  contrasted  with  the  creed  of  Christian  Science. 
(See  Guide  for  Instruction  in  Judaism  by  Rev.  Dr.  K. 
Kohler.  This  is  a  standard  Jewish  work.) 

(1.)  "We  believe  that  there  is  One  God,  an  only 
Being,  Eternal,  Spiritual  and  Most  Holy,  Who 
created  heaven  and  earth,  and  ruleth  the  world  with 
perfect  wisdom,  with  infinite  justice,  and  everlasting 
love.  He  is  our  God,  and  there  is  none  besides  Him. 
Him  we  are  bidden  to  love  with  all  our  heart,  all  our 
soul,  and  all  our  might;  exclaiming:  'Hear,  O  Israel, 
the  Lord  our  God,  the  Lord  is  One.'  ' 

(2.)  We  believe  that  all  men  are  children  of  God, 
endowed  with  a  divine  spirit,  destined  to  share  in 
eternal  happiness  by  following  His  ways  of  right- 
eousness." 

(3.)  "We  also  believe  that  Israel,  having  been  the 
first  to  recognize  God,  hath  received  a  special  revela- 
tion of  His  will,  with  the  mission  of  being  His  chosen 
Priest  among  the  nations,  to  lead  them  to  truth  and 
salvation." 

(4.)  "We  also  believe  that  God  ruleth  and  judgeth 
all  men  and  nations  in  righteousness  and  love.  By 
rewards  and  punishments,  by  joys  and  sufferings,  he 
educateth  and  leadeth  them  to  ever  higher  aims, 


74  JEWISH  SCIENCE 

until  at  last  they  shall  arrive  at  the  end  of  all  time, 
when  truth,  justice,  and  peace  shall  unite  mankind 
in  the  life  of  divine  love,  and  eternal  salvation,  and 
God  will  be  King  and  Father  of  all." 


CHAPTER  VI. 

A   Complete  Anthology  of  Jewish  Science. 

ABIMELECH  AND   HIS  HOUSE  HEALED 
BY  GOD. 

And  Abraham  journeyed  from  thence  toward  the 
land  of  the  South,  and  dwelt  between  Kadesh  and 
Shur;  and  he  sojourned  in  Gerar. 

And  Abraham  said  of  Sarah  his  wife,  She  is  my 
sister:  and  Abimelech  king  of  Gerar  sent,  and  took 
Sarah.  But  God  came  to  Abimelech  in  a  dream  of 
the  night,  and  said  to  him,  Behold,  thou  art  but  a 
dead  man,  because  of  the  woman  whom  thou  hast 
taken;  for  she  is  a  man's  wife.  Now  Abimelech  had 
not  come  near  her;  and  he  said,  Lord,  wilt  thou  slay 
even  a  righteous  nation?  Said  he  not  himself  unto 
me,  She  is  my  sister?  and  she,  even  she  herself  said, 
He  is  my  brother:  in  the  integrity  of  my  heart  and 
the  innocence  of  my  hands  have  I  done  this.  And 
God  said  unto  him  in  the  dream,  Yea,  I  know  that 
in  the  integrity  of  thy  heart  thou  hast  done  this,  and 
I  also  withheld  thee  from  sinning  against  me:  there- 
fore suffered  I  thee  not  to  touch  her.  Now  therefore 
restore  the  man's  wife;  for  he  is  a  prophet,  and  he 
shall  pray  for  thee,  and  thou  shalt  live:  and  if  thou 
restore  her  not,  know  thou  that  thou  shalt  surely 
die,  thou,  and  all  that  are  thine. 

And  Abimelech  rose  early  in  the  morning,  and 
called  all  his  servants,  and  told  all  these  things  in 


76  JEWISH  SCIENCE 

their  ears:  and  the  men  were  sore  afraid.  Then 
Abimelech  called  Abraham,  and  said  unto  him,  What 
hast  thou  done  unto  us?  and  wherein  have  I  sinned 
against  thee,  that  thou  hast  brought  on  me  and  on 
my  kingdom  a  great  sin?  Thou  hast  done  deeds 
unto  me  that  ought  not  to  be  done.  And  Abimelech 
said  unto  Abraham,  What  sawest  thou,  that  thou  hast 
done  this  thing?  And  Abraham  said,  Because  I 
thought,  Surely  the  fear  of  God  is  not  in  this  place: 
and  they  will  slay  me  for  my  wife's  sake.  And 
moreover  she  is  indeed  my  sister,  the  daughter  of 
my  father,  but  not  the  daughter  of  my  mother:  and 
she  became  my  wife.  And  it  came  to  pass,  when 
God  caused  me  to  wander  from  my  father's  house, 
that  I  said  unto  her,  This  is  thy  kindness  which  thou 
shalt  show  unto  me:  at  every  place  whither  we  shall 
come,  say  of  me,  He  is  my  brother.  And  Abimelech 
took  sheep  and  oxen,  and  men-servants  and  women- 
servants,  and  gave  them  unto  Abraham,  and  restored 
him  Sarah  his  wife.  And  Abimelech  said,  Behold, 
my  land  is  before  thee:  dwell  where  it  pleaseth  thee. 
And  unto  Sarah  he  said,  Behold,  I  have  given  thy 
brother  a  thousand  pieces  of  silver;  behold,  it  is  for 
thee  a  covering  of  the  eyes  to  all  that  are  with  thee: 
and  in  respect  of  all  thou  are  righted.  And  Abraham 
prayed  unto  God:  and  God  healed  Abimelech,  and 
his  wife,  and  his  maid-servants:  and  they  bare 
children.  For  the  Lord  had  made  barren  the  entire 
house  of  Abimelech  because  of  Sarah,  the  wife  of 
Abraham.  (Genesis,  Chapter  20.) 


JEWISH  SCIENCE  77 

DIVINE  HEALING,  AS  A  RESULT  OF  KEEPING 
THE  COMMANDMENTS  OF  GOD. 

And  Moses  led  Israel  onward  from  the  Red  Sea, 
and  they  went  out  into  the  wilderness  of  Shur;  and 
they  went  three  days  in  the  wilderness,  and  found 
no  water.  And  when  they  came  to  Marah,  they 
could  not  drink  of  the  waters  of  Marah,  for  they  were 
bitter:  therefore  the  name  of  it  was  called  Marah. 
And  the  people  murmured  against  Moses,  saying, 
What  shall  we  drink?  And  he  cried  unto  the  Lord, 
and  the  Lord  showed  him  a  tree,  and  he  cast  it  into 
the  waters,  and  the  waters  were  made  sweet.  There 
he  made  for  them  a  statute  and  an  ordinance  and 
there  he  proved  them;  and  he  said,  If  thou  wilt 
diligently  hearken  to  the  voice  of  the  Lord,  thy  God, 
and  wilt  do  that  which  is  right  in  His  eyes,  and  wilt 
give  ear  to  His  commandments,  and  keep  all  His 
statutes,  I  will  put  none  of  the  diseases  upon  thee, 
which  I  have  put  upon  the  Egyptians:  for  I  am  the 
Lord  that  healeth  thee.  (Exodus  15  :  22-26.) 

SICKNESS  REMOVED  BY  SERVING  GOD. 

Behold,  I  will  send  an  angel  before  thee,  to  keep 
thee  by  the  way,  and  to  bring  thee  into  the  place 
which  I  have  prepared.  Take  ye  heed  before  him, 
and  hearken  unto  his  voice;  provoke  him  not;  for 
he  will  not  pardon  your  transgression:  for  my  name 
is  in  him.  But  if  thou  shalt  indeed  hearken  unto  his 
voice,  and  do  all  that  I  speak;  then  I  will  be  an 
enemy  unto  thine  enemies,  and  an  adversary  unto 


78  JEWISH  SCIENCE 

thine  adversaries.  For  mine  angel  shall  go  before 
thee,  and  bring  thee  in  unto  the  Amorite,  and  the 
Hittite,  and  the  Perizzite,  and  the  Canaanite,  the 
Hivite,  and  the  Jebusite:  and  I  will  cut  them  off. 
Thou  shalt  not  bow  down  to  their  gods,  nor  serve 
them,  nor  do  after  their  works;  but  thou  shalt  utterly 
overthrow  them,  and  break  in  pieces  their  pillars. 
And  ye  shall  serve  the  Lord,  your  God,  and  he  will 
bless  thy  bread,  and  thy  water;  and  /  will  take 
sickness  away  from  the  midst  of  thee.  (Exodus 
23  :  20-25.) 

MIRIAM    SMITTEN    WITH    LEPROSY    AM) 
HEALED  BY  PRAYER  OF  MOSES. 

And  Miriam  and  Aaron  spake  against  Moses  be- 
cause of  the  Cushite  woman  whom  he  had  married; 
for  he  had  married  a  Cushite  woman.  And  they 
said,  Hath  the  Lord  indeed  spoken  only  with  Moses? 
Hath  he  not  spoken  also  with  us?  And  the  Lord 
heard  it.  Now  the  man  Moses  was  very  meek, 
above  all  the  men  that  were  upon  the  face  of  the 
earth. 

And  the  Lord  spake  suddenly  unto  Moses,  and 
unto  Aaron,  and  unto  Miriam,  Come  out  ye  three 
unto  the  tent  of  meeting.  And  they  three  came  out. 
And  the  Lord  came  down  in  a  pillar  of  cloud,  and 
stood  at  the  door  of  the  Tent,  and  called  Aaron  and 
Miriam;  and  they  both  came  forth.  And  he  said, 
Hear  now  my  words:  if  there  be  a  prophet  among 
you,  I,  the  Lord,  will  make  myself  known  unto  him 
in  a  vision,  I  will  speak  with  him  in  a  dream.  My 


JEWISH  SCIENCE  79 

servant  Moses  is  not  so;  he  is  faithful  in  ali  my  house: 
with  him  will  I  speak  mouth  to  mouth,  even  mani- 
festly, and  not  in  dark  speeches;  and  the  form  of  the 
Lord  shall  he  behold:  wherefore  then  were  ye  not 
afraid  to  speak  against  my  servant,  against  Moses. 

And  the  anger  of  the  Lord  was  kindled  against 
them ;  and  he  departed.  And  the  cloud  removed  from . 
over  the  Tent;  and,  behold,  Miriam  was  leprous,  as 
white  as  snow:  and  Aaron  looked  upon  Miriam,  and, 
behold,  she  was  leprous.  And  Aaron  said  unto 
Moses,  O,  my  lord,  lay  not,  I  pray  thee,  sin  upon 
us,  for  that  we  have  done  foolishly,  and  for  that  we 
have  sinned.  Let  her  not,  I  pray,  be  as  one  dead, 
And  Moses  cried  unto  the  Lord  saying,  Heal  her, 
O  God,  I  beseech  thee.  And  the  Lord  said  unto 
Moses,  If  her  father  had  but  spit  in  her  face,  should 
she  not  be  ashamed  seven  days?  Let  her  be  shut 
up  without  the  camp  seven  days,  and  after  that  she 
shall  be  brought  in  again.  And  Miriam  was  shut 
up  without  the  camp  seven  days,  and  the  people 
journeyed  not  till  Miriam  was  brought  in  again. 

— (Numbers,  Chapter  12.) 

GOD    TAKES   AWAY    ALL    SICKNESS    FROM 
ISRAEL  WHEN  HE  KEEPS  HIS  COVENANT. 

Know  therefore  that  the  Lord  thy  God,  he  is  God, 
the  faithful  God,  who  keepeth  covenant  and  loving 
kindness  with  them  that  love  Him  and  keep  His 
commandments  to  a  thousand  generations,  and 
repayeth  them  that  hate  Him  to  their  face,  to  destroy 


80  JEWISH  SCIENCE 

them:  He  will  not  be  slack  to  him  that  hateth  Him, 
He  will  repay  him  to  his  face.  Thou  shalt  therefore 
keep  the  commandment,  and  the  statutes,  and  the 
ordinances,  which  I  command  thee  this  day,  to  do 
them. 

And  it  shall  come  to  pass,  because  ye  hearken  to 
these  ordinances,  and  keep  and  do  them,  that  the 
Lord  thy  God  will  keep  with  thee  the  covenant  and 
the  loving  kindness  which  he  sware  unto  thy  fathers: 
and  He  will  love  thee,  and  bless  thee,  and  multiply 
thee;  He  will  also  bless  the  fruit  of  thy  body  and  the 
fruit  of  thy  ground,  thy  grain  and  thy  new  wine  and 
thine  oil,  the  increase  of  thy  cattle  and  the  young 
of  thy  flock,  in  the  land  which  he  sware  unto  thy 
fathers  to  give  thee.  Thou  shalt  be  blessed  above 
all  peoples:  there  shall  not  be  male  or  female  barren 
among  you,  or  among  your  cattle.  And  the  Lord 
will  take  away  from  thee  all  sickness;  and  none  of 
the  evil  diseases  of  Egypt,  which  thou  knowest,  will 
be  put  upon  thee,  but  will  lay  them  upon  all  them 
that  hate  thee.  (Deuteronomy  7  :  9-15.) 

GOD,  THE  ONLY  HEALER. 

See  now  that  I,  even  I,  am  He,  And  there  is  no 
god  with  Me:  I  kill,  and  I  make  alive;  I  wound,  and 
I  heal.  And  there  is  none  that  can  deliver  out  of  my 
hand.  (Deuteronomy  32  :  39.) 


JEWISH  SCIENCE  81 

HANNAH'S  PRAYER  FOR  A  SON. 

Now  there  was  a  certain  man  of  Ramathaim- 
zophim.  of  mount  Ephraim,  and  his  name  was 
Elkanah,  the  son  of  Jeroham,  the  son  of  Elihu,  the 
son  of  Tohu,  the  son  of  Zuph,  an  Ephrathite:  And 
he  had  two  wives;  the  name  of  the  one  was  Hannah, 
and  the  name  of  the  other  Peninnah:  and  Peninnah 
had  children,  but  Hannah  had  no  children.  And 
this  man  went  up  out  of  his  city  yearly  to  worship 
and  to  sacrifice  unto  the  Lord  of  hosts  in  Shiloh. 
And  the  two  sons  of  Eli,  Hophni  and  Phinehas,  the 
priests  of  the  Lord,  were  there. 

And  when  the  time  was  that  Elkanah  offered,  he 
gave  to  Peninnah  his  wife,  and  to  all  her  sons  and 
her  daughters,  portions:  But  unto  Hannah  he  gave  a 
worthy  portion :  for  he  loved  Hannah .  And  her  adver- 
sary also  provoked  her  sore,  to  make  her  fret.  And  as 
he  did  so  year  by  year,  when  she  went  up  to  the  house 
of  the  Lord,  so  she  provoked  her;  therefore  she  wept, 
and  did  not  eat.  Then  said  Elkanah  her  husband  to 
her,  Hannah,  why  weepest  thou?  and  why  eatest 
thou  not?  and  why  is  thy  heart  grieved?  Am  not  I 
better  to  thee  than  ten  sons? 

So  Hannah  rose  up  after  they  had  eaten  in  Shiloh, 
and  after  they  had  drunk.  Now  Eli  the  priest  sat 
upon  a  seat  by  a  post  of  the  temple  of  the  Lord. 
And  she  was  in  bitterness  of  soul,  and  prayed  unto 
the  Lord,  and  wept  sore.  And  she  vowed  a  vow, 
and  said,  O  Lord  of  hosts,  if  thou  wilt  indeed  look 


82  JEWISH  SCIENCE 

on  the  affliction  of  thine  handmaid,  and  remember 
me,  and  not  forget  thine  handmaid,  but  wilt  give  unto 
thine  handmaid  a  man  child,  then  I  will  give  him 
unto  the  Lord  all  the  days  of  his  life,  and  there  shall 
no  razor  come  upon  his  head. 

And  it  came  to  pass,  as  she  continued  praying 
before  the  Lord,  that  Eli  marked  her  mouth.  Now 
Hannah,  spake  in  her  heart:  only  her  lips  moved, 
but  her  voice  was  not  heard:  therefore  Eli  thought 
she  had  been  drunken.  And  Eli  said  unto  her,  How 
long  wilt  thou  be  drunken?  Put  away  thy  wine 
from  thee.  And  Hannah,  answered  and  said,  No, 
my  lord,  I  am  a  woman  of  a  sorrowful  spirit:  I  have 
drunk  neither  wine  nor  strong  drink,  but  have 
poured  out  my  soul  before  the  Lord.  Count  not 
thine  handmaid  for  a  daughter  of  Belial;  for  out  of 
the  abundance  of  my  complaint  and  grief  have  I 
spoken  hitherto.  Then  Eli  answered  and  said,  Go 
in  peace:  and  the  God  of  Israel  grant  thee  thy  petition 
that  thou  hast  asked  of  him.  And  she  said,  Let 
thine  handmaid  find  grace  in  thy  sight.  So  the 
woman  went  her  way,  and  did  eat,  and  her  counten- 
ance was  no  more  sad. 

And  they  rose  up  in  the  morning  early,  and  wor- 
shipped before  the  Lord,  and  returned,  and  came  to 
their  house  to  Ramah:  and  Elkanah  knew  Hannah 
his  wife:  and  the  Lord  remembered  her.  Wherefore 
it  came  to  pass,  when  the  time  was  come  about  after 
Hannah  had  conceived,  that  she  bare  a  son,  and 
called  his  name  Samuel,  saying,  Because  I  have 
asked  him  of  the  Lord.  And  the  man  Elkanah, 


JEWISH  SCIENCE  83 

and  all  his  house,  went  up  to  offer  unto  the  Lord  the 
yearly  sacrifice,  and  his  vow.  But  Hannah  went 
not  up;  for  she  said  unto  her  husband,  I  will  not  go 
up  until  the  child  be  weaned,  and  then  I  will  bring 
him,  that  he  may  appear  before  the  Lord,  and  there 
abide  forever. 

And  Elkanah  her  husband  said  unto  her,  Do  what 
seemeth  thee  good;  tarry  until  thou  have  weaned 
him;  only  the  Lord  establish  his  word.  And 
when  she  had  weaned  him,  she  took  him  up  with 
her,  with  three  bullocks,  and  one  ephah  of  flour,  and 
a  bottle  of  wine,  and  brought  him  unto  the  house  of 
the  Lord  in  Shiloh:  and  the  child  was  young.  And 
they  slew  a  bullock,  and  brought  the  child  to  Eli. 
And  she  said,  O  my  Lord,  as  thy  soul  liveth,  my 
Lord,  I  am  the  woman  that  stood  by  thee  here, 
praying  unto  the  Lord.  For  this  child  I  prayed: 
and  the  Lord  hath  given  me  my  petition  which  I 
asked  of  him:  Therefore  also  I  have  lent  him  to  the 
Lord:  as  long  as  he  liveth  he  shall  be  lent  to  the  Lord. 
And  she  worshipped  the  Lord  there.  (1  Samuel, 
Chapter  1.) 

THE  PHILISTINES  HEALED  BY  GOD,  AFTER 
THEY  HAD  SENT  BACK  THE  ARK  OF 
THE  COVENANT. 

Now,  the  Philistines  had  taken  the  ark  of  God, 
and  they  brought  it  from  Ebenezer  unto  Ashdod. 
And  the  Philistines  took  the  ark  of  God,  and  brought 
it  into  the  house  of  Dagon,  and  set  it  by  Dagon.  And 


84  JEWISH  SCIENCE 

when  they  of  Ashdod  arose  early  on  the  morrow, 
behold,  Dagon  was  fallen  upon  his  face  to  the  ground 
before  the  ark  of  the  Lord.  And  they  took  Dagon, 
and  set  him  in  his  place  again.  And  when  they 
arose  early  on  the  morrow  morning,  behold,  Dagon 
was  fallen  upon  his  face  to  the  ground  before  the 
ark  of  the  Lord;  and  the  head  of  Dagon  and  both 
the  palms  of  his  hands  lay  cut  off  upon  the  threshold ; 
only  the  stump  of  Dagon  was  left  to  him.  There- 
fore neither  the  priests  of  Dagon,  nor  any  that  come 
into  Dagon's  house,  tread  on  the  threshold  of  Dagon 
in  Ashdod,  unto  this  day. 

But  the  hand  of  the  Lord  was  heavy  upon  them 
of  Ashdod,  and  he  destroyed  them,  and  smote  them 
with  tumors,  even  Ashdod  and  the  borders  thereof. 
And  when  the  men  of  Ashdod  saw  that  it  was  so, 
they  said,  The  ark  of  the  God  of  Israel  shall  not 
abide  with  us;  for  His  hand  is  sore  upon  us,  and  upon 
Dagon  our  god.  They  sent  therefore  and  gathered 
all  the  lords  of  the  Philistines  unto  them,  and  said, 
What  shall  we  do  with  the  ark  of  the  God  of  Israel? 
And  they  answered,  Let  the  ark  of  the  God  of  Israel 
be  carried  about  unto  Gath.  And  they  carried  the 
ark  of  the  God  of  Israel  thither.  And  it  was  so, 
that,  after  they  had  carried  it  about,  the  hand  of  the 
Lord  was  against  the  city  with  a  very  great  discom- 
fiture: and  He  smote  the  men  of  the  city,  both  small 
and  great;  and  tumors  brake  out  upon  them.  So 
they  sent  the  ark  of  God  to  Ekron.  And  it  came  to 
pass,  as  the  ark  of  God  came  to  Ekron,  that  the  Ekron- 
ites  cried  out,  saying,  They  have  brought  about  the 


JEWISH  SCIENCE  85 

ark  of  the  God  of  Israel  to  us,  to  slay  us  and  our 
people.  They  sent  therefore  and  gathered  together 
all  the  lords  of  the  Philistines,  and  they  said,  Send 
away  the  ark  of  the  God  of  Israel,  and  let  it  go  again 
to  its  own  place,  that  it  slay  us  not,  and  our  people. 
For  there  was  a  deadly  discomfiture  throughout  all  the 
city;  the  hand  of  God  was  very  heavy  there.  And 
the  men  that  died  not  were  smitten  with  the  tumors; 
and  the  cry  of  the  city  went  up  to  heaven.  And 
the  ark  of  the  Lord  was  in  the  country  of  the  Phili- 
stines seven  months.  And  the  Philistines  called  for 
the  priests  and  the  diviners,  saying,  What  shall  we 
do  with  the  ark  of  the  Lord?  Show  us  wherewith 
we  shall  send  it  to  its  place.  And  they  said,  If  ye 
send  away  the  ark  of  the  God  of  Israel,  send  it  not 
empty;  but  by  all  means  return  Him  a  trespass- 
offering:  then  ye  shall  be  healed,  and  it  shall  be 
known  to  you  why  his  hand  is  not  removed  from 
you.  (1  Samuel,  Chapters  5  and  6,  re-arranged.) 

ELIJAH  BY  FAITH  HEALS  THE  WIDOW'S  SON. 

And  the  word  of  the  Lord  came  unto  him,  saying, 
Arise,  get  thee  to  Zarephath,  which  belongeth  to 
Sidon,  and  dwell  there:  behold,  I  have  commanded  a 
widow  there  to  sustain  thee.  So  he  arose  and  went 
to  Zarephath:  and  when  he  came  to  the  gate  of  the 
city,  behold,  a  widow  was  there  gathering  sticks;  and 
he  called  to  her,  and  said,  Fetch  me,  I  pray  thee,  a 
little  water  in  a  vessel,  that  I  may  drink.  And  as 
she  was  going  to  fetch  it,  he  called  to  her,  and  said, 
Bring  me,  I  pray  thee,  a  morsel  of  bread  in  thy  hand, 


86  JEWISH  SCIENCE 

And  she  said,  As  the  Lord,  thy  God  liveth,  I  have 
not  a  cake,  but  a  handful  of  meal  in  the  jar,  and  a 
little  oil  in  the  cruse:  and,  behold,  I  am  gathering 
two  sticks,  that  I  may  go  in  and  dress  it  for  me  and 
my  son,  that  we  may  eat  it,  and  die.  And  Elijah 
said  unto  her,  Fear  not ;  go  and  do  as  thou  hast  said ; 
but  make  me  thereof  a  little  cake  first,  and  bring  it 
forth  unto  me,  and  afterward  make  for  thee  and  for 
thy  son.  For  thus  saith  the  Lord,  the  God  of  Israel. 
The  jar  of  meal  shall  not  waste,  neither  shall  the 
cruse  of  oil  fail,  until  the  day  that  the  Lord  sendeth 
rain  upon  the  earth.  And  she  went  and  did  ac- 
cording to  the  saying  of  Elijah :  and  she,  and  he,  and 
her  house,  did  eat  many  days.  The  jar  of  meal 
wasted  not,  neither  did  the  cruse  of  oil  fail,  according 
to  the  word  of  the  Lord,  which  he  spake  by  Elijah. 
And  it  came  to  pass  after  these  things,  that  the' 
son  of  the  woman,  the  mistress  of  the  house,  fell 
sick;  and  his  sickness  was  so  sore,  that  there  was  no 
breath  left  in  him.  And  she  said  unto  Elijah,  What 
have  I  to  do  with  thee,  O  thou  man  of  God?  Thou 
art  come  unto  me  to  bring  my  sin  to  remembrance 
and  to  slay  my  son!  And  he  said  unto  her,  Give 
me  thy  son.  And  he  took  him  out  of  her  bosom, 
and  carried  him  up  into  the  chamber,  where  he 
abode,  and  laid  him  upon  his  own  bed.  And  he 
cried  unto  the  Lord,  and  said,  O  Lord,  my  God, 
hast  thou  also  brought  evil  upon  the  widow  with 
whom  I  sojourn,  by  slaying  her  son?  And  he  stretch- 
ed himself  upon  the  child  three  times,  and  cried 
unto  the  Lord  and  said,  O,  Lord,  my  God,  I  pray 


JEWISH  SCIENCE  87 

thee,  let  this  child's  soul  come  into  him  again.  And 
the  Lord  hearkened  unto  the  voice  of  Elijah;  and 
the  soul  of  the  child  came  into  him  again,  and  he 
revived.  And  Elijah  took  the  child,  and  brought 
him  down  out  of  the  chamber  into  the  house,  and 
delivered  him  unto  his  mother;  and  Elijah  said, 
See,  thy  son,  liveth.  And  the  woman  said  to  Elijah, 
Now  I  know  that  thou  art  a  man  of  God,  and  that 
the  word  of  the  Lord  in  thy  mouth  is  truth. 

(1  Kings,  Chapter  17  :  8-24.) 

AHAZIAH,  KING  OF  ISRAEL,  DIES  BECAUSE 
OF  HIS  PRAYER  TO  A  FALSE  GOD  BAAL- 
ZEBUB. 

And  Moab  rebelled  against  Israel  after  the  death 
of  Ahab,  And  Ahaziah  fell  down  through  the  lattice 
in  his  upper  chamber  that  was  in  Samaria,  and  was 
sick;  and  he  sent  messengers,  and  said  unto  them, 
Go,  inquire  of  Baal-Zebub,  the  god  of  Ekron,  whether 
I  shall  recover  of  this  sickness.  But  the  Lord  said 
to  Elijah  the  Tishbite,  Arise,  go  up  to  meet  the 
messengers  of  the  king  of  Samaria,  and  say  unto 
them,  Is  it  because  there  is  no  God  in  Israel,  that  ye 
go  to  inquire  of  Baal-Zebub,  the  god  of  Ekron? 
Now  therefore  thus  saith  the  Lord,  Thou  shalt  not 
come  down  from  the  bed  whither  thou  art  gone  up, 
but  shalt  surely  die.  And  Elijah  departed. 

And  the  messengers,  returned  unto  him,  and  he 
said  unto  them,  Why  is  it  that  ye  are  returned?  And 
they  said  unto  him,  There  came  up  a  man  to  meet 
us,  and  said  unto  us,  Go,  turn  again  unto  the  king 


88  JEWISH  SCIENCE 

that  sent  you,  and  say  unto  him,  Thus  saith  the 
Lord,  Is  it  because  there  is  no  God  in  Israel  that 
thou  sendest  to  inquire  of  Baal-Zebub,  the  god  of 
Ekron?  therefore  thou  shalt  not  come  down  from 
the  bed  whither  thou  art  gone  up,  but  shalt  surely 
die.  And  he  said  unto  them,  What  manner  of  man 
was  he  that  came  up  to  meet  you,  and  told  you  these 
words?  And  they  answered  him.  He  was  a  hairy 
man,  and  girt  with  a  girdle  of  leather  about  his 
loins.  And  he  said,  It  is  Elijah  the  Tishbite. 

Then  the  king  sent  unto  him  a  captain  of  fifty 
with  his  fifty.  And  he  went  up  to  him:  and,  behold, 
he  was  sitting  on  the  top  of  the  hill.  And  he  spake 
unto  him,  O  man  of  God,  the  king  hath  said,  Come 
down.  And  Elijah  answered  and  said  to  the  captain 
of  fifty,  If  I  be  a  man  of  God,  let  fire  come  down 
from  heaven,  and  consume  thee  and  thy  fifty.  And 
there  came  down  fire  from  heaven,  and  consumed 
him  and  his  fifty.  And  again  he  sent  unto  him 
another  captain  of  fifty  with  his  fifty.  And  he 
answered  and  said  unto  him,  O  man  of  God,  thus 
hath  the  king  said,  Come  down  quickly.  And 
Elijah  answered  and  said  unto  them,  If  I  be  a  man 
of  God,  let  fire  come  down  from  heaven  and  con- 
sume thee  and  thy  fifty.  And  the  fire  of  God  came 
down  from  heaven,  and  consumed  him  and  his  fifty. 
And  again  he  sent  the  captain  of  a  third  fifty  with 
his  fifty.  And  the  third  captain  of  fifty  went  up, 
and  came  and  fell  on  his  knees  before  Elijah,  and 
besought  him,  and  said  unto  him,  O  man  of  God, 
I  pray  thee,  let  my  life,  and  the  life  of  these  fifty 


JEWISH  SCIENCE  89 

thy  servants,  be  precious  in  thy  sight.  Behold, 
there  came  fire  down  from  heaven,  and  consumed  the 
two  former  captains  of  fifty  with  their  fifties;  but 
now  let  my  life  be  precious  in  thy  sight.  And  the 
angel  of  God  said  unto  Elijah,  Go  down  with  him: 
be  not  afraid  of  him.  And  he  arose,  and  went 
down  with  him  unto  the  king.  And  he  said  unto 
him,  Thus  saith  the  Lord,  Forasmuch  as  thou  hast 
sent  messengers  to  inquire  of  Baal-Zebub,  the  god 
of  Ekron,  is  it  because  there  is  no  God  in  Israel  to 
inquire  of  his  word?  Therefore  thou  shalt  not 
come  down  from  the  bed  whither  thou  art  gone  up, 
but  shalt  surely  die. 

So  he  died  according  to  the  word  of  the  Lord,  which 
Elijah  had  spoken.  (2  Kings,  Chapter  1  :  1-17.) 

ELISHA  HEALS  THE  SON  OF  THE  SHUNAM- 
MITE  WOMAN. 

And  it  fell  on  a  day,  that  Elisha  passed  to  Shuhem, 
where  was  a  great  woman;  and  she  constrained  him 
to  eat  bread.  And  so  it  was,  that  as  oft  as  he  passed 
by,  he  turned  in  thither  to  eat  bread.  And  she 
said  unto  her  husband,  Behold  now,  I  perceive  that 
this  is  a  holy  man  of  God,  that  passeth  by  us  con- 
tinually. Let  us  make,  I  pray  thee,  a  little  chamber 
on  the  wall;  let  us  set  for  him  there  a  bed,  and  a 
table,  and  a  seat,  and  a  candlestick;  and  it  shall 
be,  when  he  cometh  to  us,  that  he  shall  turn  in  thither. 
And  it  fell  on  a  day,  that  he  came  thither,  and  he 
turned  into  the  chamber  and  lay  there.  And  he 
said  to  Gehazi  his  servant,  Call  this  Shunammite. 


90  JEWISH  SCIENCE 

And  when  he  had  called  her,  she  stood  before  him. 
And  he  said  unto  him,  Say  now  unto  her,  Behold, 
thou  hast  been  careful  for  us  with  all  this  care; 
what  is  to  be  done  for  thee?  Wouldest  thou  be 
spoken  for  to  the  king,  or  to  the  captain  of  the  host? 
And  she  answered,  I  dwell  among  mine  own  people. 
And  he  said,  What  then  is  to  be  done  for  her?  And 
Gehazi  answered,  Verily  she  hath  no  son,  and  her 
husband  is  old.  And  he  said,  Call  her.  And  when 
he  had  called  her,  she  stood  in  the  door.  And  he 
said,  At  this  season,  when  the  time  cometh  round, 
thou  shalt  embrace  a  son.  And  she  said,  Nay, 
my  lord,  thou  man  of  God,  do  not  lie  unto  thy  hand- 
maid. 

And  the  woman  conceived,  and  bare  a  son  at 
that  season,  when  the  time  came  round,  as  Elisha 
had  said  unto  her.  And  when  the  child  was  grown, 
it  fell  on  a  day,  that  he  went  out  to  his  father  to 
the  reapers.  And  he  said  unto  his  father,  My 
head,  my  head.  And  he  said  to  his  servant,  Carry 
him  to  his  mother.  And  when  he  had  taken  him, 
and  brought  him  to  his  mother,  he  sat  on  her  knees 
till  noon,  and  then  died.  And  she  went  up  and 
laid  him  on. the  bed  of  the  man  of  God,  and  shut 
the  door  upon  him,  and  went  out.  And  she  called 
unto  her  husband  and  said,  Send  me,  I  pray  thee, 
one  of  the  servants,  and  one  of  the  asses,  that  I 
may  run  to  the  man  of  God,  and  come  again.  And 
he  said,  Wherefore  wilt  thou  go  to  him  today?  It 
is  neither  new  moon  nor  Sabbath.  And  she  said, 
It  shall  be  well.  Then  she  saddled  an  ass,  and 


JEWISH  SCIENCE  91 

said  to  her  servant,  Drive,  and  go  forward;  slacken 
me  not  the  riding,  except  I  bid  thee.  So  she  went, 
and  came  unto  the  man  of  God  to  mount  Carmel. 

And  it  came  to  pass,  when  the  man  of  God  saw 
her  afar  off,  that  he  said  to  Gehazi  his  servant, 
Behold,  yonder  is  the  Shunammite:  run,  I  pray 
thee,  now  to  meet  her,  and  say  unto  her,  Is  it  well 
with  thee?  Is  it  well  with  thy  husband?  Is  it 
well  with  the  child?  And  she  answered,  It  is  well. 
And  when  she  came  to  the  man  of  God  to  the  hill, 
she  caught  hold  of  his  feet.  And  Gehazi  came  near 
to  thrust  her  away;  but  the  man  of  God  said,  Let 
her  alone:  for  her  soul  is  vexed  within  her;  and  the 
Lord  hath  hid  it  from  me  and  hath  not  told  me. 
Then  she  said,  Did  I  desire  a  son  of  my  lord?  Did 
I  not  say,  Do  not  deceive  me?  Then  he  said  to 
Gehazi,  Gird  up  thy  loins,  and  take  my  staff  in 
thy  hand,  and  go  thy  way:  if  thou  meet  any  man, 
salute  him  not;  and  if  any  salute  thee,  answer  him 
not  again:  and  lay  my  staff  upon  the  face  of  the 
child.  And  the  mother  of  the  child  said,  As  the 
Lord  liveth,  and  as  thy  soul  liveth,  I  will  not  leave 
thee.  And  he  arose,  and  followed  her.  And  Gehazi 
passed  on  before  them,  and  laid  the  staff  upon  the 
face  of  the  child;  but  there  was  neither  voice  nor 
hearing.  Wherefore  he  returned  to  meet  him,  and 
told  him,  saying,  The  child  is  not  awaked. 

And  when  Elisha  was  come  into  the  house,  behold, 
the  child  was  dead,  and  laid  upon  his  bed.  He 
went  in  therefore,  and  shut  the  door  upon  them 
twain,  and  prayed  unto  the  Lord.  And  he  went 


«2  JEWISH  SCIENCE 

up,  and  lay  upon  the  child,  and  put  his  mouth  upon 
his  mouth,  and  his  eyes  upon  his  eyes,  and  his  hands 
upon  his  hands:  and  he  stretched  himself  upon  him: 
and  the  flesh  of  the  child  waxed  warm.  Then  he 
returned,  and  walked  in  the  house  once  to  and  fro; 
and  went  up,  and  stretched  himself,  upon  him: 
and  the  child  sneezed  seven  times,  and  the  child 
opened  his  eyes.  And  he  called  Gehazi,  and  said, 
Call  this  Shunammite.  So  he  called  her.  And 
when  she  was  come  in  unto  him,  he  said,  Take  up 
thy  son.  Then  she  went  in,  and  fell  at  his  feet, 
and  bowed  herself  to  the  ground;  and  she  took  up 
her  son,  and  went  out.  (2  Kings  4  : 8-37.) 

NAAMAN    AND    THE    HOUSE    OF    RIMMON. 

Now  Naaman,  captain  of  the  host  of  the  king  of 
Syria-,  was  a  great  man  with  his  master,  and  hon- 
orable, because  by  him  the  Lord  had  given  deliver- 
ance unto  Syria;  he  was  also  a  mighty  man  in  valor, 
but  he  was  a  leper.  And  the  Syrians  had  gone 
out  in  bands,  and  had  brought  away  captive  out 
of  the  land  of  Israel  a  little  maiden;  and  she  waited 
on  Naaman's  wife.  And  she  said  unto  her  mistress, 
Would  that  my  lord  were  with  the  prophet  that  is 
in  Samaria!  Then  would  he  recover  him  of  his 
leprosy.  And  one  went  in,  and  told  his  lord,  saying, 
Thus  and  thus  said  the  maiden  that  is  of  the  land 
of  Israel.  And  the  king  of  Syria  said,  Go  now, 
and  I  will  send  a  letter  unto  the  king  of  Israel.  And 
he  departed,  and  took  with  him  ten  talents  of  silver, 
and  six  thousand  pieces  of  gold,  and  ten  changes  of 


JEWISH  SCIENCE  93 

raiment.  And  he  brought  the  letter  to  the  king 
of  Israel,  saying,  And  now  when  this  letter  is  come 
unto  thee,  behold,  I  have  sent  Naaman  my  servant 
to  thee,  that  thou  mayest  recover  him  of  his  leprosy. 
And  it  came  to  pass,  when  the  king  of  Israel  had 
read  the  letter,  that  he  rent  his  clothes,  and  said, 
Am  I  god,  to  kill  and  to  make  alive,  that  this  man 
doth  send  unto  me  to  recover  a  man  of  his  leprosy? 
But  consider,  I  pray  you,  and  see  how  he  seeketh  a 
quarrel  against  me. 

And  it  was  so,  when  Elisha  the  man  of  God  heard 
that  the  king  of  Israel  had  rent  his  clothes,  that  he 
sent  to  the  king,  saying,  Wherefore  hast  thou  rent 
thy  clothes?  Let  him  come  now  to  me,  and  he 
shall  know  that  there  is  a  prophet  in  Israel.  So 
Naaman  came  with  his  horses  and  with  his  chariots, 
and  stood  at  the  door  of  the  house  of  Elisha.  And 
Elisha  sent  a  messenger  unto  him,  saying,  Go  and 
wash  in  the  Jordon  seven  times,  and  thy  flesh  shall 
come  again  to  thee,  and  thou  shalt  be  clean.  But 
Naaman  was  wroth,  and  went  away,  and  said, 
Behold,  I  thought,  He  will  surely  come  out  to  me, 
and  stand,  and  call  on  the  name  of  the  Lord  his 
God,  and  strike  his  hand  over  the  place,  and  recover 
the  leper. 

Are  not  Abana  and  Pharpar,  rivers  of  Damascus, 
better  than  all  the  waters  of  Israel?  May  I  not 
wash  in  them,  and  be  clean?  So  he  turned  and 
went  away  in  a  rage.  And  his  servants  came  near, 
and  spake  unto  him,  and  said,  My  father,  if  the 
prophet  had  bid  thee  do  some  great  thing,  wouldest 


94  JEWISH  SCIENCE 

thou  not  have  done  it?  how  much  rather  then,  when 
he  saith  to  thee,  Wash,  and  be  clean?  Then  went 
he  down,  and  dipped  himself  seven  times  in  Jordon, 
according  to  the  saying  of  the  man  of  God;  and  his 
flesh  came  again  like  unto  the  flesh  of  a  little  child, 
and  he  was  clean.  And  he  returned  to  the  man  of 
God,  he  and  all  his  company,  and  came,  and  stood 
before  him:  and  he  said,  Behold,  now  I  know  that 
there  is  no  God  in  all  the  earth,  but  in  Israel:  now 
therefore,  I  pray  thee,  take  a  blessing  of  thy  servant. 
But  he  said,  as  the  Lord  liveth,  before  whom  I 
stand,  I  will  receive  none.  And  he  urged  him  to 
take  it;  but  he  refused.  And  Naaman  said,  If  not, 
yet,  I  pray  thee,  let  there  be  given  to  thy  servant 
two  mules'  burden  of  earth;  for  thy  servant  will 
henceforth  offer  neither  burnt-offering  nor  sacrifice 
unto  other  gods,  but  unto  the  Lord.  In  this  thing 
the  Lord  pardon  thy  servant:  when  my  master 
goeth  into  the  house  of  Rimmon  to  worship  there, 
and  he  leaneth  on  my  hand,  and  I  bow  myself  in 
the  house  of  Rimmon,  when  I  bow  myself  in  the 
house  of  Rimmon,  the  Lord  pardon  thy  servant 
in  this  thing.  And  he  said  unto  him,  Go  in  peace. 
So  he  departed  from  him  a  little  way. 

But  Gehazi,  the  servant  of  Elisha  the  man  of 
God,  said  Behold,  my  master  hath  spared  this  Xaaman 
the  Syrian,  in  not  receiving  at  his  hands  that  which 
he  brought:  as  the  Lord  liveth,  I  will  run  after  him, 
and  take  somewhat  of  him.  So  Gehazi  followed 
after  Naaman.  And  when  Naaman  saw  one  running 
after  him,  he  alighted  from  the  chariot  to  meet 


JEWISH  SCIENCE  95 

him,  and  said,  Is  all  well?  And  he  said,  All  is  well. 
My  master  hath  sent  me,  saying,  Behold,  even  now 
there  are  come  to  me  from  the  hill-country  of  Ephrain 
two  young  men  of  the  sons  of  the  prophets;  give 
them,  I  pray  thee,  a  talent  of  silver,  and  two  changes 
of  raiment.  And  Naaman  said,  Be  pleased  to  take 
two  talents.  And  he  urged  him,  and  bound  two 
talents  of  silver  in  two  bags,  with  two  changes  of 
raiment,  and  laid  them  upon  two  of  his  servants; 
and  they  bare  them  before  him.  And  when  he  came 
to  the  hill,  he  took  them  from  their  hand,  and  be- 
stowed them  in  the  house;  and  he  let  the  men  go, 
and  they  departed.  But  he  went  in,  and  stood 
before  his  master.  And  Elisha  said  unto  him, 
Whence  comest  thou,  Gehazi?  And  he  said,  Thy 
servant  went  no  whither.  And  he  said  unto  him, 
Went  not  my  heart  with  thee,  when  the  man  turned 
from  his  chariot  to  meet  thee?  Is  it  a  time  to  receive 
money,  and  to  receive  garments,  and  oliveyards  and 
vineyards,  and  sheep  and  oxen,  and  men-servants 
and  maid-servants?  The  leprosy  therefore  of  Naaman 
shall  cleave  unto  thee,  and  unto  thy  seed  forever. 
And  he  went  out  from  his  presence  a  leper  as  white 
as  snow.  (2  Kings,  Chapter  5.) 

BENHADAD,  KING  OF  SYRIA,  SEEKS  THE 
HEALING  INFLUENCE  OF  ELISHA,  THE 
MAN  OF  GOD. 

And  Elisha  came  to  Damascus;  and  Benhadad 
the  king  of  Syria  was  sick;  and  it  was  told  him, 
saying,  The  man  of  God  is  come  hither.  And  the 


96  JEWISH  SCIENCE 

king  said  unto  Hazael,  Take  a  present  in  thy  hand, 
and  go,  meet  the  man  of  God,  and  inquire  of  the 
Lord  by  him,  saying,  Shall  I  recover  of  this  sickness? 
So  Hazael  went  to  meet  him,  and  took  a  present 
with  him,  even  of  every  good  thing  of  Damascus, 
forty  camels'  burden,  and  came  and  stood  before 
him,  and  said,  Thy  son  Benhadad  king  of  Syria 
hath  sent  me  to  thee,  saying,  Shall  I  recover  of 
this  sickness?  And  Elisha  said  unto  him,  Go,  say 
unto  him,  Thou  shalt  surely  recover;  howbeit  the 
Lord  hath  showed  me  that  he  shall  surely  die.  And 
he  settled  his  countenance  stedfastly  upon  him, 
until  he  was  ashamed;  and  the  man  of  God  wept. 
And  Hazael  said,  Why  weepeth  my  lord?  And 
he  answered,  Because  I  know  the  evil  that  thou 
wilt  do  unto  the  children  of  Israel:  their  strong- 
holds wilt  thou  set  on  fire,  and  their  young  men 
wilt  thou  slay  with  the  sword,  and  wilt  dash  in 
pieces  their  little  ones,  and  rip  up  their  women  with 
child.  And  Hazael  said,  But  what  is  thy  servant, 
who  is  but  a  dog,  that  he  should  do  this  great  thing? 
And  Elisha  answered,  the  Lord  hath  showed  me 
that  thou  shalt  be  king  over  Syria.  Then  he  de- 
parted from  Elisha,  and  came  to  his  master;  who 
said  to  him,  What  said  Elisha  to  thee?  And  he 
answered,  He  told  me  that  thou  wouldest  surely 
recover.  And  it  came  to  pass  on  the  morrow,  that 
he  took  the  coverlet  and  dipped  it  in  water,  and 
spread  it  on  his  face,  so  that  he  died:  and  Hazael 
reigned  in  his  stead.  (2  Kings  8  :  7-15.) 


JEWISH  SCIENCE  97 

HEZEKIAH'S   PRAYER   FOR   HEALING. 

In  those  days  was  Hezekiah  sick  unto  death. 
And  Isaiah  the  prophet  the  son  of  Amos  came  to 
him,  and  said  unto  him,  Thus  saith  the  Lord,  Set 
thy  house  in  order;  for  thou  shalt  die,  and  not  live. 
Then  he  turned  his  face  to  the  wall,  and  prayed 
unto  the  Lord  saying,  Remember  now,  O  Lord,  I 
beseech  thee,  how  I  have  walked  before  thee  in 
truth  and  with  a  perfect  heart,  and  have  done  that 
which  is  good  in  thy  sight.  And  Hezekiah  wept 
sore.  And  it  came  to  pass,  before  Isaiah  was  gone 
out  into  the  middle  part  of  the  city,  that  the  word  of 
the  Lord  came  to  him,  saying,  Turn  back,  and  say 
to  Hezekiah  the  prince  of  my  people,  Thus  saith 
the  Lord,  the  God  of  David  thy  father,  /  have  heard 
thy  prayer,  I  have  seen  thy  tears;  behold,  I  will 
Heal  thee;  on  the  third  day  thou  shalt  go  up  into 
the  house  of  the  Lord.  And  I  will  add  unto  thy  days 
fifteen  years;  and  I  will  deliver  thee  and  this  city 
out  of  the  hand  of  the  king  of  Assyria;  and  I  will 
defend  this  city  for  mine  own  sake,  and  for  my 
servant  David's  sake.  And  Isaiah  said,  Take  a 
cake  of  figs.  And  they  took  and  laid  it  on  the  boil, 
and  he  recovered.  (2  Kings  20  :  1-7.) 

EGYPT  HEALED  BY  GOD. 

In  that  day  shall  there  be  an  altar  to  the  Lord  in 
the  midst  of  the  land  of  Egypt,  and  a  pillar  at  the 
border  thereof  to  the  Lord.  And  it  shall  be  for  a 
sign  and  for  a  witness  unto  the  Lord  in  the  land  of 


98  JEWISH  SCIENCE 

Egypt;  for  they  shall  cry  unto  the  Lord  because  of 
oppressors,  and  he  will  send  them  a  saviour,  and  a 
defender,  and  He  will  deliver  them.  And  the  Lord 
shall  be  known  to  Egypt,  and  the  Egyptians  shall 
know  the  Lord  in  that  day;  yea,  they  shall  worship 
with  sacrifice  and  oblation,  and  shall  vow  a  vow 
unto  the  Lord  and  shall  perform  it.  And  the  Lord 
will  smite  Egypt,  smiting  and  healing;  and  they 
shall  return  unto  the  Lord,  and  he  will  be  entreated 
of  them,  and  will  heal  them.  (Isaiah  Chap.  19:19-22.) 

HEALING  ONLY  THROUGH  THE  LORD. 

A  glorious  throne,  set  on  high  from  the  beginning, 
is  the  place  of  our  sanctuary.  O  Lord,  the  hope  of 
Israel,  all  that  forsake  thee  shall  be  put  to  shame. 
They  that  depart  from  me  shall  be  written  in  the 
earth,  because  they  have  forsaken  the  Lord,  the 
foundation  of  living  waters.  Heal  me,  O  Lord, 
and  I  shall  be  healed;  save  me,  and  I  shall  be  saved: 
for  Thou  art  my  praise.  Behold  they  say  unto  me, 
where  is  the  word  of  the  Lord?  Let  it  come  now. 
As  for  me,  I  have  not  hastened  from  being  a  shepherd 
after  thee;  neither  have  I  desired  the  woeful  day; 
Thou  knowest:  that  which  came  out  of  my  lips  was 
before  Thy  face.  Be  not  a  terror  unto  me:  thou 
art  my  refuge  in  the  day  of  evil. 

(Jeremiah,  Chapter  17:12-17.) 


JEWISH  SCIENCE  99 

EZEKIEL    REBUKES    THE    SHEPHERDS    OF 
ISRAEL  FOR  NOT  HEALING  THE  SICK. 

And  the  word  of  the  Lord  came  unto  me,  saying, 
son  of  man,  prophesy  against  the  shepherds  of 
Israel,  prophesy,  and  say  unto  them,  even  to  the 
shepherds,  Thus  saith  the  Lord  God:  Woe  unto  the 
shepherds  of  Israel  that  do  feed  themselves!  Should 
not  the  shepherds  feed  the  sheep?  Ye  eat  the  fat, 
and  ye  clothe  you  with  the  wool,  ye  kill  the  fallings; 
but  ye  feed  not  the  sheep.  The  diseased  have  ye 
not  strengthened,  neither  have  ye  healed  that 
which  was  sick,  neither  have  ye  bound  up  that  which 
was  broken,  neither  have  ye  brought  back  that 
which  was  driven  away,  neither  have  ye  sought 
that  which  was  lost;  but  with  force  and  with  rigor 
have  ye  ruled  over  them.  And  they  were  scattered, 
because  there  was  no  shepherd;  and  they  became 
food  to  all  the  beasts  of  the  field,  and  were  scattered. 
My  sheep  wandered  through  all  the  mountains,  and 
upon  every  high  hill:  yea,  my  sheep  were  scattered 
upon  all  the  face  of  the  earth;  and  there  was  none 
that  did  search  or  seek  after  them.  (Ezekiel,  Chap- 
ter 34  :  1-6.) 

THE    WONDERFUL    VISION    OF    THE    DRY 
BONES. 

The  hand  of  the  Lord  was  upon  me,  and  he  brought 
me  out  in  the  spirit,  and  set  me  down  in  the  midst 
of  the  valley;  and  it  was  full  of  bones.  And  he 
caused  me  to  pass  by  them  round  about;  and,  behold, 
there  were  very  many  in  the  open  valley;  and  lo, 


100  JEWISH  SCIENCE 

they  were  very  dry.  And  he  said  unto  me,  Son  of 
man,  can  these  bones  live?  And  I  answered,  O 
Lord  God,  thou  knowest.  Again  he  said  unto  me, 
Prophesy  over  these  bones,  and  say  unto  them,  O 
ye  dry  bones,  hear  the  word  of  the  Lord.  Thus 
saith  the  Lord  God  unto  these  bones:  Behold,  I 
will  cause  breath  to  enter  into  you,  and  ye  shall 
live.  And  I  will  lay  sinews  upon  you,  and  will 
bring  up  flesh  upon  you,  and  cover  you  with  skin, 
and  put  breath  in  you,  and  ye  shall  live:  and  ye 
shall  know  that  I  am  the  Lord.  t 

So  I  prophesied  as  I  was  commanded:  and  as  I 
prophesied,  there  was  a  noise,  and,  behold,  an  earth- 
quake; and  the  bones  came  together,  bone  to  its 
bone.  And  I  beheld,  and  lo,  there  were  sin 
upon  them,  and  flesh  came  up,  and  skin  covered  them 
above;  but  there  was  no  breath  in  them.  Then 
said  he  unto  me,  Prophesy  unto  the  wind,  prophesy, 
son  of  man,  and  say  to  the  wind,  Thus  saith  the 
Lord  God:  Come  from  the  four  winds,  O  breath, 
and  breathe  upon  these  slain,  that  they  may  live. 
So  I  prophesied  as  he  commanded  me,  and  the 
breath  came  into  them,  and  they  lived,  and  stood 
up  upon  their  feet,  an  exceeding  great  army. 

Then  he  said  unto  me,  Son  of  man,  these  bones 
are  the  whole  house  of  Israel:  behold,  they  say,  Our 
bones  are  dried  up,  and  our  hope  is  lost;  we  are  clean 
cut  off.  Therefore  prophesy,  and  say  unto  them, 
Thus  saith  the  Lord  God;  Behold,  I  will  open  your 
graves,  and  cause  you  to  come  up  out  of  your  graves, 
O  my  people;  and  I  will  bring  you  into  the  land  of 


JEWISH  SCIENCE  101 

Israel.  And  ye  shall  know  that  I  am  the  Lord,  when 
I  have  opened  your  graves,  and  caused  you  to  come 
up  out  of  your  graves,  O  my  people.  And  I  will  put 
my  spirit  in  you,  and  ye  shall  live,  and  I  will  place 
you  in  your  own  land;  and  ye  shall  know  that  I,  the 
Lord,  have  spoken  it  and  performed  it.  (Ezekiel 
37  :  1-14.) 

GOD  HEALS  THE  SMITTEN. 

Come  and  let  us  return  unto  the  Lord;  for  he 
hath  torn,  and  he  will  heal  us;  he  hath  smitten,  and 
he  will  bind  us  up.  After  two  days  will  He  revive 
us:  on  the  third  day  He  will  raise  us  up,  and  we 
shall  live  before  Him.  And  let  us  know,  let  us  follow 
on  to  know  the  Lord ;  His  going  forth  is  sure  as  the 
morning;  and  he  will  come  unto  us  as  the  rain,  as 
the  latter  rain  that  watereth  the  earth.  (Hosea 
6  :  1-3.) 

THE  SUN  OF  RIGHTEOUSNESS  WITH  HEAL- 
ING ON  ITS  WINGS. 

For,  behold,  the  day  cometh,  it  burneth  as  a 
furnace;  and  all  the  proud,  and  all  that  work  wicked- 
ness, shall  be  stubble;  and  the  day  that  cometh 
shall  burn  them  up,  saith  the  Lord  of  hosts,  that  it 
shall  leave  them  neither  root  nor  branch.  But 
unto  you  that  fear  My  name  shall  the  sun  of  righteous- 
ness arise  with  healing  in  its  wings;  and  ye  shall 
go  forth,  and  gambol  as  calves  of  the  stall.  And  ye 
shall  tread  down  the  wicked;  for  they  shall  be  ashes 
under  the  soles  of  your  feet  in  the  day  that  I  make, 
saith  the  Lord  God  of  hosts.  (Malachi  4:1-3.) 


102  JEWISH  SCIENCE 

A   PRAYER    FOR    DIVINE   HEALING. 

0  Lord,  rebuke  me  not  in  thine  anger, 

Neither  chasten  me  in  thy  hot  displeasure. 
Have  mercy  upon  me,  O  Lord ;  for  I  am  withered  away : 

O  Lord,  heal  me;  for  my  bones  are  troubled. 
My  soul  also  is  sore  troubled: 

And  thou,  O  Lord,  how  long? 
Return,  O  Lord,  deliver  my  soul: 

Save  me  for  thy  loving  kindness'  sake. 
For  in  death  there  is  no  remembrance  of  thee: 

In  Sheol  who  shall  give  thee  thanks? 

1  am  weary  with  my  groaning; 

Every  night  make  I  my  bed  to  swim; 
I  water  my  couch  with  my  tears. 

Mine  eye  wasteth  away  because  of  grief; 
It  waxeth  old  because  of  all  mine  adversaries. 
Depart  from  me,  all  ye  workers  of  iniquity; 
For  the  Lord  hath  heard  the  voice  of  my  weeping. 

The  Lord  hath  heard  my  supplication; 
The  Lord  will  receive  my  prayer. 

All  mine  enemies  shall  be  put  to  shame  and  sore 

troubled  : 

They  shall  turn  back,  they  shall  be  put  to  shame 
suddenly. 

(The  Sixth  Psalm.) 

THE  PSALM  OF  FAITH. 

The  Lord  is  my  shepherd:  I  shall  not  want. 

He  maketh  me  to  lie  down  in  green  pastures; 
He  leadeth  me  beside  still  waters. 


JEWISH  SCIENCE  103 

He  restoreth  my  soul: 
He  guideth  me  in  the  paths  of  righteousness  for  his 

name's  sake. 
Yea,  though  I  walk  through  the  valley  of  the 

shadow  of  death, 
I  will  fear  no  evil;  for  thou  art  with  me; 

Thy  rod  and  thy  staff,  they  comfort  me. 
Thou  preparest  a  table  before  me  in  the  presence  of 

mine  enemies; 

Thou  hast  anointed  my  head  with  oil; 
My  cup  runneth  over. 

Surely  goodness  and  loving  kindness  shall  follow 

me  all  the  days  of  my  life; 

And  I  shall  dwell  in  the  house  of  the  Lord  forever. 

(The  Twenty -Third  Psalm.) 

A  PRAYER  OF  THANKSGIVING  FOR  DELIV- 
ERANCE FROM  DEATH. 

I  will  extol  thee,  O  Lord,  for  thou  hast  raised  me  up, 

And  hast  not  made  my  foes  to  rejoice  over  me. 
O  Lord,  my  God,  I  cried  unto  thee,  and  thou  hast 
healed  me. 

O  God,  thou  hast  brought  up  my  soul  from  Sheol; 
Thou  hast  kept  me  alive,  that  I  should  not  go  down 
to  the  pit. 

Sing  praise  unto  the  Lord,  O  ye  saints  of  His, 
And  give  thanks  to  His  holy  memorial  name. 

For  His  anger  is  but  for  a  moment; 
His  favor  is  for  a  life-time: 

Weeping  may  tarry  for  the  night, 
But  joy  cometh  in  the  morning. 


104  JEWISH  SCIENCE 

As    for   me,    I    said    in    my    prosperity, 
I  shall  never  be  moved. 

Thou   O   Lord,   of  Thy  favor   hadst   made   my 

mountain   to   stand   strong; 
Thou  didst  hide  Thy  face;  I  was  troubled. 

I  cried  to  thee,.  O  Lord ; 
And  unto  the  Lord  I  made  supplication: 

What  profit  is  there  in  my  blood,  when  I   go 

down  to  the  pit? 
Shall  the  dust  praise  thee?     Shall  it  declare  thy  truth? 

Hear  O  Lord,  and  have  mercy  upon  me; 
Lord,  be  thou  my  helper. 

Thou   hast   turned   for   me   my   mourning   into 

dancing; 
Thou  hast  loosed  my  sackcloth,  and  girded  me  with 

gladness; 
To  the  end  that  my  glory  may  sing  praise  to  thee, 

and  not  be  silent. 

O  Lord,  my  God,  I  will  give  thanks  unto  thee  for  ever. 

(The  Thirtieth  Psalm.) 

DIVINE  HEALING  FOR  HIM  WHO  BEFRIENDS 

THE  POOR. 
Blessed  is  he  that  considereth  the  poor: 

The  Lord  will  deliver  him  in  the  day  of  evil. 
The  Lord  will  preserve  him,  and  keep  him  alive. 

And  he  shall  be  blessed  upon  the  earth; 
And  deliver  not  thou  him  into  the  will  of  his  enemies. 
The  Lord  will  support  him  upon  the  couch  of 

languishing: 
Thou  makest  all  his  bed  in  his  sickness. 

(Psalm  41  :  1-3.) 


JEWISH  SCIENCE  105 

THE  PRAYER  OF  THE  PENITENT  SICK. 

0  Lord,  rebuke  me  not  in  Thy  wrath; 

Neither  chasten  me  in  Thy  hot  displeasure. 
For  Thine  arrows  stick  fast  in  me, 

And  Thy  hand  presseth  me  sore. 
There  is  no  soundness  in  my  flesh  because  of  Thine 
indignation; 

Neither  is  there  any  health  in  my  bones  because 

of  my  sin. 
For  mine  iniquities  are  gone  over  my  head; 

As  a  heavy  burden  they  are  too  heavy  for  me. 
My  wounds  are  loathsome  and  corrupt, 

Because  of  my  foolishness. 

1  am  pained  and  bowed  down  greatly; 

I  go  mourning  all  the  day  long. 
For  my  loins  are  filled  with  burning; 

And  there  is  no  soundness  in  my  flesh. 
I  am  faint  and  sore  bruised: 

I  have  groaned  by  reason  of  the  disquietness  of 

my  heart. 
Lord  all  my  desire  is  before  thee; 

And  my  groaning  is  not  hid  from  thee. 
My  heart  throbbeth,  my  strength  faileth  me: 

As  for  the  light  of  mine  eyes,  it  also  is  gone 

from  me. 
My  lovers  and  my  friends  stand  aloof  from  my  plague; 

And  my  kinsmen  stand  afar  off. 
They  also  that  seek  after  my  life  lay  snares  for  me; 

And  they  that  seek  my  hurt  speak  mischievous 

things, 
And  meditate  deceits  all  the  day  long. 


106  JEWISH  SCIENCE 

But  I,  as  a  deaf  man,  hear  not; 
And  I  am  as  a  dumb  man  that  openeth  not  his  mouth, 

Yea,  I  am  as  a  man  that  heareth  not, 
And  in  whose  mouth  are  no  reproofs. 

For  in  Thee,  O  Lord,  do  I  hope; 
Thou  wilt  answer,  O  Lord,  my  God. 

For  I  said,  Lest  they  rejoice  over  me: 
When  my  foot  slippeth,   they  magnify  themselves 
against  me. 

For  I  am  ready  to  fall, 
And  my  sorrow  is  continually  before  me. 

For  I  will  declare  mine  iniquity; 
I  will  be  sorry  for  my  sin. 

But  mine  enemies  are  lively,  and  are  strong; 
And  they  that  hate  me  wrongfully  are  multiplied. 

They  also  that  render  evil  for  good 
Are  adversaries  unto  me,  because  I  follow  the  thing 
that  is  good. 

Forsake  me  not,  O  Lord; 
O  my  God,  be  not  far  from  me. 

Make  haste  to  help  me, 
O  Lord,  my  salvation. 

(The  Thirty-Eighth  Psalm.) 

PRAISE    OF    GOD,    WHO    HEALS    DISEASES. 

Bless  the  Lord,  O  my  soul; 

And  all  that  is  within  me,  bless  His  holy  name. 
Bless  the  Lord,  O  my  soul, 

And  forget  not  all  His  benefits: 
Who  forgiveth  all  thine  iniquities: 

Who  healeth  all  thy  diseases; 


JEWISH  SCIENCE  107 

Who  redeemeth  thy  life  from  destruction; 

Who  crowneth  thee  with  loving  kindness  and 

tender  mercies; 
Who  satisfieth  thy  desire  with  good  things, 

So  that  thy  youth  is  renewed  like  the  eagle. 

(Psalm  103  :  1-5.) 

THE    LORD    SAVETH    HIS    PEOPLE    FROM 
SICKNESS  AND  DEATH. 

Oh  give  thanks  unto  the  Lord;  for  He  is  good; 

For  His  loving  kindness  endureth  for  ever. 
Let  the  redeemed  of  the  Lord  say, 

Whom  He  hath  redeemed  from  the  hand  of  the 

adversary, 
And  gathered  out  of  the  lands, 

From  the  east  and  from  the  west, 
From  the  north  and  from  the  south. 

They  wandered  in  the  wilderness  in  a  desert  way; 

They  found  no  city  of  habitation. 
Hungry  and  thirsty, 

Their  soul  fainted  in  them. 
Then  they  cried  unto  the  Lord  in  their  trouble, 

And  He  delivered  them  out  of  their  distresses, 
He  led  them  also  by  a  straight  way, 

That  they  might  go  to  a  city  of  habitation. 
Oh  that  men  would  praise  the  Lord  for  His  kindness, 

And  for  his  wonderful  works  to  the  children  of 

men! 
For  He  satisfieth  the  longing  soul, 

And  the  hungry  He  filleth  with  good. 


108  JEWISH  SCIENCE 

Such  as  sat  in  darkness  and  in  the  shadow  of  death, 

Being  bound  in  affiction  and  iron, 
Because  they  rebelled  against  the  words  of  God, 

And  contemned  the  counsel  of  the  Most  High; 
Therefore  He  brought  down  their  heart  with  labor: 

They  fell  down,  and  there  was  none  to  help. 
Then  they  cried  unto  the  Lord  in  their  trouble, 

And  He  saved  them  out  of  their  distresses. 

He  brought  them  out  of  darkness  and  the  shadow  of 
death, 

And  brake  their  bonds  in  sunder, 
Oh  that  men  would  praise  the  Lord  for  His  kindness, 

And  for  His  wonderful  works  to  the  children  of 

men! 
For  He  hath  broken  the  gates  of  brass 

And  cut  the  bars  of  iron  asunder. 
Then  they  cried  unto  the  Lord  in  their  trouble, 

And  He  saved  them  out  of  their  distresses. 
He  sendeth  His  word,  and  healeth  them, 

And  delivereth  them  from  their  destruction. 
Oh  that  men  would  priase  the  Lord  for  His  kindness, 

And  for  His  wonderful  works  to  the  children  of 

men! 
And  let  them  offer  the  sacrifices  of  thanksgiving, 

And  declare  His  works  with  singing. 

(Psalm   107  :  1-16,   19-22.) 


JEWISH  SCIENCE  109 

HEALTH  COMES  FROM  THE  FEAR  OF  GOD. 

My  son,  forget  not  my  law; 

But  let  thy  heart  keep  my  commandments; 
For  length  of  days,  and  years  of  life, 

And  peace,  will  they  add  to  thee. 
Let  not  kindness  and  truth  forsake  thee; 

Bind  them  about  thy  neck; 
Write  them  upon  the  tablet  of  thy  heart: 

So  shalt  thou  find  favor  and  good  understanding 
In  the  sight  of  God  and  man, 

Trust  in  the  Lord  with  all  thy  heart, 
And  lean  not  upon  thine  own  understanding; 

In  all  thy  ways  acknowledge  him, 
And  He  will  direct  thy  paths. 

Be  not  wise  in  thine  own  eyes; 
Fear  the  Lord,  and  depart  from  evil: 

It  will  be  health  to  thy  navel, 
And  marrow  to  thy  bones. 

(Proverbs  3  :  1-8.) 

THE    WORDS    OF    GOD    BRING    LIFE    AND 
HEALTH. 

My  son,  attend  to  my  words; 

Incline  thine  ear  unto  my  sayings. 
Let  them  not  depart  from  thine  eyes; 

Keep  them  in  the  midst  of  thy  heart. 
For  they  are  life  unto  those  that  find  them, 

And  health  to  all  their  flesh. 

(Proverbs  4  :  20-22.) 


110  JEWISH  SCIENCE 

PRAYERS  FOR  DIVINE  HEALING  AND  PRO- 
TECTION, FROM  THE  TEFILLAH  OR 
PRAYER  BOOK  OF  ISRAEL. 

Prayer  said  on  Rising  in  the  Morning: 

I  give  thanks  unto  Thee,  O  King,  living  and 
established,  that  Thou  hast  watched  over  my  soul 
in  sleep.  Great  is  Thy  faithfulness. 

The  prayer  known  as  "Adon  Olom"  or  "The  Eternal 
God:" 

The  Lord  of  all  did  reign  supreme 
Ere  yet  this  world  was  made  and  formed 
When  all  was  finished  by  His  will 
Then  was  His  name,  as  King  proclaimed. 

And  should  these  forms  no  more  exist 
He  still  will  rule  in  majesty 
He  was,  He  is,  He  shall  remain. 
His  glory  never  shall  decrease. 

And  One  is  He,  and  none  there  is, 
To  be  compared  or  joined  to  Him 
He  ne'er  began  and  ne'er  will  end 
To  Him  belong  Dominion's  power. 

He  is  my  God,  my  living  God, 
To  Him  I  flee  when  tried  in  grief 
My  banner  high,  my  refuge  strong 
Who  hears  and  answers  when  I  call. 


JEWISH  SCIENCE  111 

My  spirit  I  commit  to  Him 
My  body  too,  and  all  I  prize 
Both,  when  I  sleep  and  when  I  wake, 
He  is  with  me,  I  shall  not  fear. 

The  Prayer  known  as  "Yigdal  Elohim,"  or  "Extolled 
Be  the  Living  God." 

Extolled  be  the  living  God  and  praised. 

He  existeth,  but  His  existence  is  not  bounded  by  time. 

He  is  One,  but  there  is  no  unity,  like  unto  His  unity. 

He  is  incomprehensible,  and  his  unity  is  unending. 

He  hath  no  material  form. 

He  is  incorporeal,  and  naught  that  is  can  be  compared 

to  Him  in  holiness. 
He  existed  before  all  things  that  are  created.     He  is 

the  first  but  there  is  no  beginning  to  His 

existence. 
Behold,  He  is  the  Lord  of  the  world,  and  all  creation 

revealeth  His  power  and  dominion. 
The  inspiration  of  prophecy  did  He  bestow  on  the 

men  of  His  Chosen  People. 
There  never  arose  a  prophet  in  Israel  like  unto  Moses 

who  beheld  God's  similitude. 
A  true  law  hath  God  given  to  His  people,  by  the  hand 

of  His  prophet  who  was  faithful  in  His  house. 
He  will  not  alter  nor  change  His  law  for  any  other. 
He  beholdeth  and  knoweth  all  secret  things,  and 

vieweth  the  end  of  a  thing  at  its  beginning. 
He  resurrecteth  the  dead  in  His  great  mercy. 
Blessed  be  the  name  of  His  glory  forevermore. 


112  JEWISH  SCIENCE 

A  Prayer  called  "Elohay  Neshomoh"  or  "My  God 

the  Soul,"  setting  forth  the  Divine  Source 

and  Control  of  the  Pure  Spirit  of  Man. 

My  God  the  soul  which  Thou  hast  given  unto  me 

came  pure  from  Thee.     Thou  hast  created  it;  Thou 

hast  formed  it;  Thou  hast  breathed  it  into  me.     Thou 

hast  preserved  it  in  my  body  and,  at  the  appointed 

time,  Thou  wilt  take  it  from  this  earth,  that  it  may 

enter  on  the  life  everlasting.     While  the  soul  animates 

my  being,  I  will  worship  Thee,  Sovereign  of  the  world, 

and  Lord  of  all  souls.     Blessed  art  Thou,  Oh  Lord, 

who  causeth  the  spirit  to  return  to  the  dead. 

One  of  the  "Shemoneh  Esreh"  or  "Seventeen  Bene- 
dictions."    A  characteristic  Jewish   Prayer 
for  Divine  Help  and  Healing. 
Thou  are  mighty,  Oh  Lord,  who  resurrecteth  the 
dead,  Thou  art  strong  in  salvation.     In  Thy  kindness, 
Thou   sustainest    the   living,    upholdest    the   fallen, 
healest   the  sick   and    settest    captives    free.      Thou 
wilt,  of  a  surety,  fulfill  Thy  promise  of  immortal  life 
unto  those  who  sleep  in  the  dust.     Who  is  like  unto 
Thee,  Almighty,  who  slayeth   and   revivest,  Thou, 
who    sendeth    salvation.     Who    is    like    unto   Thee, 
Father  of  mercy,  who  remembereth  Thy  children  unto 
life  eternal.     Praise  be  Thou,  who  resurrecteth  the 
dead. 


JEWISH  SCIENCE  113 

A   Daily   Prayer   Bespeaking  Faith   in   God   as  the 
Source  of  Life. 

We  gratefully  acknowledge,  O  Lord,  our  God,  that 
Thou  art  our  Creator  and  Preserver,  the  rock  of 
our  life,  and  the  shield  of  our  help.  We  render 
thanks  unto  Thee  for  our  lives,  which  are  in  Thy 
hands,  for  our  souls  which  are  ever  in  Thy  keeping, 
for  Thy  wonders  which  Thou  dost  perform  each 
day  among  us,  and  for  Thy  continuous  goodness 
which  Thou  bestowest  upon  us,  day  by  day.  Truly, 
Thy  mercies  never  fail,  and  Thy  loving  kindness 
never  ceases.  Therefore  in  Thee  do  we  forever  put 
our  trust. 

The  Daily  Prayer  for  Peace,  Blessing  and  Life. 

Grant  us  peace,  blessing,  favor,  mercy  and  loving 
kindness  to  us  and  all  Israel,  Thy  people.  Bless  all 
of  us,  O  Father,  in  the  light  of  Thy  countenance, 
for  in  Thy  light  Thou  hast  given  us  the  Law  of  life 
and  love,  righteousness  and  blessing,  mercy  and 
peace.  It  is  fitting  that  Thou  shouldest  bless  Thy 
people  Israel  at  all  times  and  places  with  Thy  peace. 
Blessed  art  Thou,  O  Lord,  who  blesseth  Thy  people 
Israel  with  peace. 

A  Typical  "Berochoh"  or  "Blessing,"  Describing  God 
as  the  Divine  Healer. 

Blessed  art  Thou,  O  Lord,  who  healeth  all  flesh, 
and  worketh  wonders. 


114  JEWISH  SCIENCE 

Other  "Berochoth"  or  "Blessings." 

Blessed  art  Thou,  O  Lord,  our  God,  King  of  the 
Universe,  who  openeth  the  eyes  of  the  blind. 

Blessed  art  Thou,  O  Lord,  our  God,  King  of  the 
Universe,  who  setteth  the  captives  free. 

Blessed  art  Thou,  O  Lord,  our  God,  King  of  the 
Universe,  who  upholdeth  the  falling. 

Blessed  art  Thou,  O  Lord,  our  God,  King  of  the 
Universe,  who  guideth  the  steps  of  man. 

Blessed  art  Thou,  O  Lord,  our  God,  King  of  the 
Universe,  who  giveth  strength  to  the  weary. 

A  Beautiful  Evening  Prayer,  said  on  Retiring. 

Let  us  lie  down  in  peace,  O  Lord,  our  God.  Let 
us  rise,  our  King,  unto  life.  Spread  over  us  the 
tabernacle  of  Thy  peace,  and  build  us  up  with  Thy 
good  counsel.  Save  us  for  Thy  own  sake.  Be  Thou 
a  shield  about  us,  and  remove  from  us  the  enemy  and 
pestilence,  the  sword,  famine  and  grief.  Remove 
the  adversary  from  before  and  behind  us.  Let  us 
hide  in  the  shadow  of  Thy  wing.  Thou  art  our 
God,  who  guardeth  and  delivereth  us,  for  Thou  art 
a  gracious  and  merciful  King.  Guard  our  going  out 
and  our  coming  in  with  life  and  peace  evermore. 
Blessed  art  Thou  O  Lord,  who  guardeth  Thy  people, 
Israel,  forever. 

Another  Prayer  to  be  said  at  the  bedside. 

Blessed  art  Thou,  O  Lord,  who  causeth  the  shades 
of  sleep  to  fall  upon  my  eyes,  and  slumber  on  my 
eyelids.  Mayest  Thou  let  us  lie  down  in  peace,  and 


JEWISH  SCIENCE  115 

arise  in  peace.  Let  no  evil  fancies,  thoughts  or 
dreams  disturb  me,  and  may  my  couch  be  perfect 
in  Thy  sight.  Enlighten  my  eyes  less  I  sleep  the 
sleep  of  death.  Blessed  art  Thou,  O  Lord,  who 
enlighteneth  all  Thy  children  with  Thy  glory. 

Prayer,  Spoken  on  Seeing  a  Friend,  Restored  to 
Health. 

Blessed  art  Thou,  O  Lord,  who  hath  restored  thee 
to  life. 

Prayer  said  on  Returning  to  the  Synagogue,  after 
having  passed  safely  through  Sickness  or 
Danger. 

Blessed  art  Thou,  O  Lord,  who  vouchsafeth  Thy 
benefits,  to  the  undeserving,  and  good  unto  me. 

The  Following  Prayers  are  taken  from  the  Sefer 
Chayim,  or  the  Book  of  Life.  (This  is  a  traditional 
book  which  contains  all  the  Jewish  Laws,  Customs 
and  Prayers  used  in  connection  with  Sickness,  Death, 
Funeral  and  Mourning.) 

The  following  Scriptural  Verses,  contained  in  The 
Book  of  Life,  are  spoken  on  entering  a  sick 
room. 

"And  the  Lord  will  take  away  from  thee  all  sick- 
ness, and  he  will  put  none  of  the  evil  diseases,  which 
thou  knowest  upon  thee,  but  will  lay  them  upon  all 
that  hate  thee.  (Deut.  8  :  13.)  And  he  said,  if 
thou  wilt  diligently  hearken  to  the  voice  of  the  Lord 


116  JEWISH  SCIENCE 

Thy  God,  and  will  do  that  which  is  right  in  His 
eyes,  and  wilt  give  ear  to  His  commandments,  and 
keep  all  His  statutes,  I  will  put  none  of  the  diseases 
upon  thee  which  I  have  put  upon  the  Egyptians,  for 
I  am  the  Lord  that  healeth  thee.  (Ex.  15  :  26.)  He 
createth  the  fruit  of  the  lips,  Peace,  Peace  to  him 
that  is  far  off,  and  to  him  that  is  near,  sayeth  the 
Lord,  and  I  will  heal  him."  (Is.  57  :  19.) 

On  Leaving  a  Sick  Room,  the  Visitor  says  to  the  Sick 
Person. 

May  God  send  thee  a  speedy  and  perfect  cure  with 
all  the  sick  of  His  people,  Israel. 

On  the  Sabbath  or  Festivals,  On  Visiting  the  Sick, 
One  says. 

It  is  the  Sabbath  (or  Festival),  and  one  may  not 
engage  in  sorrowful  prayer.  May  Thy  healing  be 
near  with  all  the  sick  of  Israel. 

The  Prayer  said  by  a  Sick  Person. 

A  prayer  of  the  afflicted  when  he  fainteth  and 
poureth  out  his  complaint  before  the  Lord.  Hear 
my  prayer,  O  Lord,  and  let  my  cry  come  unto 
Thee.  Hide  not  Thy  face  from  me  in  the  day  of  my 
distress.  Incline  Thine  ear  unto  me. 

In  the  day  when  I  call,  answer  me  speedily. 

I  beseech  Thee,  O  Lord,  Healer  of  all  flesh  to  have 
mercy  upon  me  and  support  me  upon  the  bed  of  my 
sickness,  for  I  am  weak. 


JEWISH  SCIENCE  117 

Send  me  and  all  who  are  sick  among  Thy  children 
relief  and  cure.  Assuage  my  pain  and  renew  my 
youth  as  the  eagle's. 

Vouchsafe  unto  the  physician  that  he  may  cure 
my  wound,  so  that  my  health  may  spring  forth 
speedily.  Hear  my  prayer,  prolong  my  life,  let  me 
complete  my  years  in  happiness,  that  I  may  be 
enabled  to  serve  Thee  and  keep  Thy  statutes  with  a 
perfect  heart.  Give  me  understanding  to  know  that 
this  bitter  trial  has  come  upon  me  for  my  own  wel- 
fare, so  that  I  may  not  despise  Thy  chastening,  nor 
weary  of  Thy  reproof.  Amen. 

The  Prayer  of  a  Sick  Man  Repenting  of  his  Sin. 

0  God    of     forgiveness,    who    art    gracious    and 
merciful,  slow  to  anger  and  rich  in  kindness,  I  confess 
unto  Thee  with  a  broken  and  contrite  heart  that  I 
have  sinned  and  done  that  which  is  evil  in  Thy  sight. 
Behold,  I  repent  of  my  evil  way,  and  return  to  Thee 
with  a  perfect  repentance. 

Help  me  that  I  may  not  again  turn  unto  folly, 
but  walk  before  thee  in  truth  and  uprightness. 
Rejoice  the  soul  of  Thy  servant,  for  unto  Thee  do 
I  lift  up  my  soul.  Heal  me,  O  Lord,  and  I  shall  be 
healed.  Save  me  and  I  shall  be  saved,  for  Thou  art 
my  praise.  Amen. 

Confession  on  a  Death  Bed. 

1  acknowledge,  O  Lord,  my  God,  and  the  God  of 
my  fathers,  that  both  my  cure  and  death  are  in  Thy 
hands.     May  it  be  Thy  will  to  send  me  a  perfect 


118  JEWISH  SCIENCE 

healing.  Yet  if  my  death  be  fully  determined  by 
Thee,  I  will  accept  it  at  Thy  hand.  May  my  death 
be  an  atonement  for  all  the  sins  of  which  I  have 
been  guilty  against  Thee.  Vouchsafe  unto  me  the 
abounding  happiness  that  is  treasured  up  for  the 
righteous.  Make  known  to  me  the  path  of  life.  In 
Thy  presence,  is  fullness  of  joy.  At  Thy  right  hand, 
are  pleasures  forevermore.  Thou  who  art  the 
Father  of  the  fatherless  and  judge  of  the  widow, 
protect  my  beloved  kindred  with  whose  soul  my 
soul  is  knit.  Into  Thy  hands,  I  commend  my  spirit. 
Thou  hast  redeemed  me,  O  God  of  truth.  Amen. 

Passages  That  Bear  on  the  Truth  of  Jewish  Science. 
"I  AM  THAT  I  AM." 

And  Moses  said  unto  God,  Behold,  when  I  come 
unto  the  children  of  Israel,  and  shall  say  unto  them, 
The  God  of  your  fathers  hath  sent  me  unto  you;  and 
they  shall  say  to  me,  What  is  His  name?  what  shall 
I  say  unto  them?  And  God  said  unto  Moses,  I 
AM  THAT  I  AM:  and  he  said,  Thus  shalt  thou  say 
unto  the  children  of  Israel,  I  AM  hath  sent  me  unto 
you.  And  God  said  moreover  unto  Moses,  Thus 
shalt  thou  say  unto  the  children  of  Israel,  the  Lord,  the 
God  of  your  fathers,  the  God  of  Abraham,  the  God 
of  Isaac,  and  the  God  of  Jacob,  hath  sent  me  unto 
you:  this  is  my  name  for  ever,  and  this  is  my  memorial 
unto  all  generations.  Go,  and  gather  the  elders  of 
Israel  together,  and  say  unto  them,  The  Lord,  the 
God  of  your  fathers,  the  God  of  Abraham,  of  Isaac, 
and  of  Jacob,  hath  appeared  unto  me,  saying,  I  have 


JEWISH  SCIENCE  119 

surely  visited  you,  and  seen  that  which  is  done  to  you 
in  Egypt:  and  I  have  said,  I  will  bring  you  up  out  of 
the  affliction  of  Egypt  unto  the  land  of  the  Canaanite, 
and  the  Hittite,  and  the  Amorite,  and  the  Perizzite, 
and  the  Hittite,  and  the  Jebusite,  unto  a  land  flowing 
with  milk  and  honey. — (Exodus  3:13-17.) 

LENGTH    OF   LIFE   FROM    KEEPING   GOD'S 
COMMANDMENTS. 

Now  this  is  the  commandment,  the  statutes,  and  the 
ordinances,  which  the  Lord  your  God  commanded 
to  teach  you;  that  ye  might  do  them  in  the  land 
whither  ye  go  over  to  possess  it;  that  thou  mightest 
fear  the  Lord  thy  God,  to  keep  all  his  statutes  and 
his  commandments,  which  I  command  thee,  thou, 
and  thy  son,  and  thy  son's  son,  all  the  days  of  thy 
life;  and  that  thy  days  may  be  prolonged.  Hear 
therefore,  O  Israel,  and  observe  to  do  it;  that  it  may 
be  well  with  thee,  and  that  ye  may  increase  mightily, 
as  the  Lord,  the  God  of  thy  fathers,  hath  promised 
unto  thee,  in  a  land  flowing  with  milk  and  honey. 

— (Deuteronomy  6:1-3.) 

THE  MOST  IMPORTANT  PRAYER 
IN  JUDAISM. 

Hear,  O  Israel;  the  Lord  our  God,  the  Lord  is 
one:  and  thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  with  all  thy  soul,  and  with  all  thy 
might.  And  these  words,  which  I  command  thee 
this  day,  shall  be  upon  thy  heart;  and  thou  shalt 
teach  them  diligently  unto  thy  children,  and  shalt 
speak  of  them  when  thou  sittest  in  thy  house,  when 


120  JEWISH  SCIENCE 

thou  walkest  by  the  way,  when  thou  liest  down, 
and  when  thou  risest  up;  And  thou  shalt  bind  them 
as  a  sign  upon  thy  hand,  and  they  shall  be 
frontlets  between  thine  eyes.  And  thou  shalt  write 
them  upon  the  door-posts  of  thy  house,  and  upon 
thy  gates. — (Deuteronomy  6:4-9.) 

BLESSING  THAT  FOLLOWS  FROM 
TRUE  FAITH. 

And  it  shall  come  to  pass,  if  thou  shalt  hearken 
diligently  unto  the  voice  of  the  Lord  thy  God,  to 
observe  to  do  all  his  commandments  which  I  com- 
mand thee  this  day,  that  the  Lord  thy  God  will  set 
thee  on  high  above  all  the  nations  of  the  earth:  and 
all  these  blessings  shall  come  upon  thee,  and  overtake 
thee,  if  thou  shalt  hearken  unto  the  voice  of  the  Lord 
thy  God.  Blessed  shalt  thou  be  in  the  city,  and 
blessed  shalt  thou  be  in  the  field.  Blessed  shall  be 
the  fruit  of  thy  body,  and  the  fruit  of  thy  ground, 
and  the  fruit  of  thy  beasts,  the  increase  of  thy  cattle, 
and  the  young  of  thy  flock.  Blessed  shall  be  thy 
basket  and  thy  kneading-trough.  Blessed  shalt  thou 
be  when  thou  comest  in,  and  blessed  shalt  thou  be 
when  thou  goest  out. — (Deuteronomy  28:1-5.) 

TRUE  RELIGION  IS  WITHIN  MAN. 

For  this  commandment  which  I  command  thee  this 
day,  it  is  not  too  hard  for  thee,  neither  is  it  far  off. 
It  is  not  in  heaven,  that  thou  shouldest  say,  Who 
shall  go  up  for  us  to  heaven,  and  bring  it  unto  us, 


JEWISH  SCIENCE  121 

and  make  us  to  hear  it,  that  we  may  do  it?  Neither 
is  it  beyond  the  sea,  that  thou  shouldest  say,  Who 
shall  go  over  the  sea  for  us,  and  bring  it  unto  us,  and 
make  us  to  hear  it,  that  we  may  do  it?  But  the  word 
is  very  nigh  unto  thee,  in  thy  mouth,  and  in  thy  heart, 
that  thou  mayest  do  it. — (Deuteronomy  30:11-14.) 

LIFE  AND   GOOD,   THE   RESULT  OF   FAITH 
IN  GOD. 

See,  I  have  set  before  thee  this  day  life  and  good, 
and  death  and  evil;  in  that  I  command  thee  this 
day  to  love  the  Lord  thy  God,  to  walk  in  his  ways, 
and  to  keep  his  commandments  and  his  statutes 
and  his  ordinances,  that  thou  mayest  live  and  multi- 
ply, and  that  the  Lord  thy  God  may  bless  thee  in 
the  land  whither  thou  goest  in  to  possess  it.  But 
if  thy  heart  turn  away,  and  thou  wilt  not  hear,  but 
shalt  be  drawn  away,  and  worship  other  gods,  and 
serve  them;  I  denounce  unto  you  this  day,  that  ye 
shall  surely  perish;  ye  shall  not  prolong  your  days 
in  the  land,  whither  thou  passest  over  the  Jordan 
to  go  in  to  possess  it.  I  call  heaven  and  earth  to 
witness  against  you  this  day,  that  I  have  set  before 
thee  life  and  death,  the  blessing  and  the  curse: 
therefore  choose  life,  that  thou  mayest  live,  thou  and 
thy  seed ;  to  love  the  Lord  thy  God,  to  obey  his  voice, 
and  to  cleave  unto  him;  for  this  is  thy  life,  and  the 
length  of  thy  days;  that  thou  mayest  dwell  in  the 
land  which  the  Lord  sware  unto  thy  fathers,  to 
Abraham,  to  Isaac,  and  to  Jacob,  to  give  them. 

—(Deuteronomy  30:15-20.) 


122  JEWISH  SCIENCE 

WISDOM  BRINGETH  LIFE  AND  PROSPERITY. 

Happy  is  the  man  that  findeth  wisdom, 
And  the  man  that  getteth  understanding. 
For  the  gaining  of  it  is  better  than  the  gaining  of 

silver, 

And  the  profit  thereof  than  fine  gold. 
She  is  more  precious  than  rubies: 
And  none  of  the  things  thou  canst  desire  are  to  be 

compared  unto  her. 
Length  of  days  is  in  her  right  hand; 
In  her  left  hand  are  riches  and  honor. 
Her  ways  are  ways  of  pleasantness, 
And  all  her  paths  are  peace. 

She  is  a  tree  of  life  to  them  that  lay  hold  upon  her: 
And  happy  is  every  one  that  retaineth  her. 
The  Lord  by  wisdom  founded  the  earth; 
By  understanding  he  established  the  heavens. 
By  his  knowledge  the  depths  were  broken  up, 
And  the  skies  drop  down  the  dew. 
My  son,  let  them  not  depart  from  thine  eyes; 
Keep  sound  wisdom  and  discretion: 
So  shall  they  be  life  unto  thy  soul, 
And  grace  to  thy  neck. 
Then  shalt  thou  walk  in  thy  way  securely, 
And  thy  foot  shall  not  stumble. 
When   thou   liest  down,   thou  shalt  not  be  afraid: 
Yea,  thou  shalt  lie  down,  and   thy  sleep  shall  be 

sweet. 

Be  not  afraid  of  sudden  fear, 
Neither  of  the  desolation   of  the  wicked,   when  it 

cometh : 


JEWISH  SCIENCE  123 

For  the  Lord  will  be  thy  confidence, 
And  will  keep  thy  foot  from  being  taken. 

-(Proverbs  3:13-26.) 

THE  OMNIPRESENT  AND  OMNIPOTENT  GOD 

To  whom  then  will  ye  liken  God?  or  what  likeness 
will  ye  compare  unto  him?  Have  ye  not  known? 
have  ye  not  heard?  hath  it  not  been  told  you  from 
the  beginning?  have  ye  not  understood  from  the 
foundations  of  the  earth?  It  is  he  that  sitteth  above 
the  circle  of  the  earth,  and  the  inhabitants  thereof 
are  as  grasshoppers;  that  stretcheth  out  the  heavens 
as  a  curtain,  and  spreadeth  them  out  as  a  tent  to 
dwell  in;  that  bringeth  princes  to  nothing;  that 
maketh  the  judges  of  the  earth  as  vanity.  To  whom 
then  will  ye  liken  me,  that  I  should  be  equal  to  him? 
saith  the  Holy  One.  Lift  up  your  eyes  on  high,  and 
see  who  hath  created  these,  that  bringeth  out  their 
host  by  number;  he  calleth  them  all  by  name;  by 
the  greatness  of  his  might,  and  for  that  he  is  strong 
in  power,  not  one  is  lacking. 

Why  sayest  thou,  O  Jacob,  and  speakest,  O  Israel, 
My  way  is  hid  from  the  Lord,  and  the  justice  due 
to  me  is  passed  away  from  my  God?  Hast  thou  not 
known?  hast  thou  not  heard?  The  everlasting  God, 
the  Lord",  the  Creator  of  the  ends  of  the  earth,  fainteth 
not,  neither  is  weary;  there  is  no  searching  of  his 
understanding.  He  giveth  power  to  the  faint; 
and  to  him  that  hath  no  might  he  increaseth  strength. 
Even  the  youths  shall  faint  and  be  weary,  and  the 
young  men  shall  utterly  fall:  but  they  that  wait 


124  JEWISH  SCIENCE 

for  the  Lord  shall  renew  their  strength;  they  shall 
mount  up  with  wings  as  eagles;  they  shall  run,  and 
not  be  weary;  they  shall  walk,  and  not  be  faint. 

—(Isaiah  40:18-31.) 

GOD,  THE  ONLY  SAVIOUR. 

But  now  saith  the  Lord  that  created  thee,  O 
Jacob,  and  he  that  formed  thee,  O  Israel:  Fear  not, 
for  I  have  redeemed  thee;  I  have  called  thee  by  thy 
name,  thou  art  mine.  When  thou  passest  through 
the  waters,  I  will  be  with  thee;  and  through  the 
rivers,  they  shall  not  overflow  thee:  when  thou 
walkest  through  the  fire,  thou  shalt  not  be  burned, 
neither  shall  the  flame  kindle  upon  thee.  For  I  am 
the  Lord  thy  God,  the  Holy  One  of  Israel,  thy  saviour; 
I  have  given  Egypt  as  thy  ransom,  Ethiopia  and  Seba 
in  thy  stead.  Since  thou  hast  been  precious  in  my 
sight,  and  honorable,  and  I  have  loved  thee;  therefore 
will  I  give  men  in  thy  stead,  and  peoples  instead  of 
thy  life.  Fear  not;  for  I  am  with  thee:  I  will  bring 
thy  seed  from  the  east,  and  gather  thee  from  the 
west;  I  will  say  to  the  north,  Give  up;  and  to  the 
south,  Keep  not  back;  bring  my  sons  from  far,  and 
my  daughters  from  the  end  of  the  earth;  every  one 
that  is  called  by  my  name,  and  whom  I  have  created 
for  my  glory,  whom  I  have  formed,  yea,  whom  I  have 
made. 

Bring  forth  the  blind  people  that  have  eyes,  and 
the  deaf  that  have  ears.  Let  all  the  nations  be 
gathered  together,  and  let  the  peoples  be  assembled : 
who  among  them  can  declare  this,  and  show  us  former 


JEWISH  SCIENCE  125 

things?  let  them  bring  their  witnesses,  that  they 
may  be  justified;  or  let  them  hear,  and  say,  It  is 
truth.  Ye  are  my  witneasses,  saith  the  Lord,  and 
my  servant  whom  I  have  chosen;  that  ye  may  know 
and  believe  me,  and  understand  that  I  am  he:  before 
me  there  was  no  God  formed,  neither  shall  there  be 
after  me.  I,  even  I,  am  the  Lord;  and  besides  me 
there  is  no  saviour.  I  have  declared,  and  I  have 
saved,  and  I  have  showed;  and  there  was  no  strange 
god  among  you:  therefore  ye  are  my  witnesses,  saith 
the  Lord,  and  I  am  God.  Yea,  since  the  day  was,  I 
am  he;  and  there  is  none  that  can  deliver  out  of  my 
hand:  I  will  work,  and  who  can  hinder  it? 

-(Isaiah  43:1-13.) 

MORNING    PRAYER    OF    TRUST    IN    GOD. 

0  Lord,  how  are  mine  adversaries  increased! 
Many  are  they  that  rise  up  against  me. 
Many  there  are  that  say  of  my  soul, 

There  is  no  help  for  him  in  God. 

But  thou,  O  Lord,  art  a  shield  about  me; 

My  glory,  and  the  lifter  up  of  my  head. 

1  cry  unto  the  Lord  with  my  voice, 
And  he  answereth  me  out  of  his  holy  hill. 
I  laid  me  down  and  slept ; 

I  awaked;  for  the  Lord  sustaineth  me. 
I  will  not  be  afraid  of  ten  thousands  of  the  people 
That  have  set  themselves  against  me  round  about. 
Arise,  O  Lord;  save  me,  O  my  God; 
For  thou  hast  smitten  all  mine  enemies  upon  the 
cheek  bone; 


126  JEWISH  SCIENCE 

Thou  hast  broken  the  teeth  of  the  wicked. 

Salvation  belongeth  unto  the  Lord: 

Thy  blessing  be  upon  thy  people. — (The  Third  Psalm.) 

EVENING    PRAYER   OF   TRUST    IN    GOD. 

Answer  me  when  I  call, 

O  God  of  my  righteousness; 

Thou  hast  set  me  at  large  when  I  was  in  distress: 

Have  mercy  upon  me,  and  hear  my  prayer. 

O  ye  sons  of  men,  how  long  shall  my  glory  be  turned 
into  dishonor? 

How  long  will  ye  love  vanity,  and  seek  after  false- 
hood? 

But  know  that  the  Lord  hath  set  apart  for  himself 
him  that  is  godly; 

The  Lord  will  hear  when  I  call  unto  him. 

Stand  in  awe,  and  sin  not : 

Commune  with  your  own  heart  upon  your  bed,  and 
be  still. 

Offer  the  sacrefices  of  righteousness, 

And  put  your  trust  in  the  Lord. 

Many  there  are  that  say,  Who  will  show  us  any  good? 

O  Lord,  lift  thou  up  the  light  of  thy  countenance 
upon  us. 

Thou  hast  put  gladness  in  my  heart. 

More  than  they  have  when  their  grain  and  their  new 
wine  are  increased. 

In  peace  will  I  both  lay  me  down  and  sleep; 

For  thou,  O  Lord,  alone  makest  me  dwell  in  safety. 

— (The  Fourth  Psalm.) 


JEWISH  SCIENCE  127 

MAN  HAS  DIVINE  DIGNITY. 

O  Lord,  our  God, 

How  excellent  is  thy  name  in  all  the  earth, 

Who  hast  set  thy  glory  upon  the  heavens ! 

When  I  consider  thy  heavens,  the  work  of  thy  fingers, 

The  moon  and  the  stars,  which  thou  hast  ordained; 

What  is  man,  that  thou  art  mindful  of  him? 

And  the  son  of  man,  that  thou  visitest  him? 

Thou  hast  made  him  but  little  lower  than  the  angels, 

And  crowned  him  with  glory  and  honor. 

Thou  madest  him  to  have  dominion  over  the  works  of 

thy  hands; 

Thou  hast  put  all  things  under  his  feet: 
All  sheep  and  oxen, 
Yea,  and  the  beasts  of  the  field, 
The  birds  of  the  heavens,  and  the  fish  of  the  sea, 
Whatsoever  passeth  through  the  paths  of  the  seas. 
O  Lord,  our  God, 
How  excellent  is  thy  name  in  all  the  earth! 

—(The  Eighth  Psalm.) 

PRAYER  FOR  HELP  IN  AFFLICTION. 

How  long,  O  Lord,  wilt  thou  forget  me  for  ever? 
How  long  wilt  thou  hide  thy  face  from  me? 
How  long  shall  I  take  counsel  in  my  soul, 
Having  sorrow  in  my  heart  all  the  day? 
How  long  shall  mine  enemy  be  exalted  over  me? 
Consider  and  answer  me,  O  Lord  my  God; 
Lighten  mine  eyes,  lest  I  sleep  the  sleep  of  death; 
Lest  mine  enemy  say,  I  have  prevailed  against  him; 
Lest  mine  adversaries  rejoice  when  I  am  moved. 


128  JEWISH  SCIENCE 

But  I  have  trusted  in  thy  loving-kindness; 
My  heart  shall  rejoice  in  thy  salvation. 
I  will  sing  unto  the  Lord, 
Because  he  hath  dealt  bountifully  with  me. 

— (The  Thirteenth  Psalm.) 

THE   LORD   THE    PSALMIST'S   PORTION    IN 
LIFE  AND  DELIVERER  IN  DEATH. 

Preserve  me,  O  God;  for  in  thee  do  I  take  refuge. 

0  my  soul,  thou  hast  said  unto  the  Lord,  Thou  art 

my  God; 

1  have  no  good  beyond  thee. 

As  for  the  saints  that  are  in  the  earth, 

They  are  the  excellent  in  whom  is  all  my  delight. 

Their  sorrows  shall  be  multiplied  that  give  gifts  for 

another  god. 

Their  drink-offerings  of  blood  will  I  not  offer, 
Nor  take  their  names  upon  my  lips. 
The  Lord  is  the  portion  of  mine  inheritance  and  of 

my  cup; 

Thou  maintainest  my  lot. 

The  lines  are  fallen  unto  me  in  pleasant  places; 
Yea,  I  have  a  goodly  heritage. 
I  will  bless  the  Lord  who  hath  given  me  counsel ; 
Yea,  my  heart  instructeth  me  in  the  night  seasons. 
I  have  set  the  Lord  always  before  me: 
Because  he  is  at  my  right  hand,  I  shall  not  be  moved. 
Therefore  my  heart  is  glad,  and  my  glory  rejoiceth: 
My  flesh  also  shall  dwell  in  safety. 
For  thou  wilt  not  leave  my  soul  in  the  grave, 
Neither  wilt  thou  suffer  thy  holy  one  to  see  corruption. 


JEWISH  SCIENCE  129 

Thou  wilt  show  me  the  path  of  life: 
In  thy  presence  is  fulness  of  joy; 
In  thy  right  hand  there  are  pleasures  for  evermore. 

— (The  Sixteenth  Psalm.) 

A    PSALM    OF    FEARLESS   TRUST    IN    GOD. 

The  Lord  is  my  light  and  my  salvation; 

Whom  shall  I  fear? 

The  Lord  is  the  strength  of  my  life; 

Of  whom  shall  I  be  afraid? 

When  evil-doers  came  upon  me  to  eat  up  my  flesh, 

Even  mine  adversaries  and  my  foes,  they  stumbled 

and  fell. 

Though  a  host  should  encamp  against  me. 
My  heart  shall  not  fear; 
Though  war  should  rise  against  me, 
Even  then  will  I  be  confident. 
One  thing  have  I  asked  of  the  Lord,  that  will  I  seek 

after : 
That  I  may  dwell  in  the  house  of  the  Lord  all  the 

days  of  my  life, 

To  behold  the  beauty  of  the  Lord, 
And  to  inquire  in  his  temple. 
For  in  the  day  of  trouble  he  will  keep  me  secretly 

in  his  pavilion: 

In  the  covert  of  his  tabernacle  will  he  hide  me; 
He  will  lift  me  up  upon  a  rock. 
And   now  shall  my  head  be  lifted  up  above  mine 

enemies  round  about  me; 

And  I  will  offer  in  his  tabernacle  sacrifices  of  joy; 
I  will  sing,  yea,  I  will  sing  praises  unto  the  Lord. 


130  JEWISH  SCIENCE 

Hear,  O  Lord,  when  I  cry  with  my  voice: 

Have  mercy  also  upon  me,  and  answer  me. 

When  thou  saidest,  Seek  ye  my  face;  my  heart  said 

unto  thee, 

Thy  face,  O  Lord,  will  I  seek. 
Hide  not  thy  face  from  me; 
Put  not  thy  servant  away  in  anger; 
Thou  hast  been  my  help; 
Cast  me  not  off,  neither  forsake  me,  O  God  of  my 

salvation. 

When  my  father  and  my  mother  forsake  me, 
Then  the  Lord  will  take  me  up. 
Teach  me  thy  way,  O  Lord, 
And  lead  me  in  a  plain  path, 
Because  of  mine  enemies. 

Deliver  me  not  over  unto  the  will  of  mine  adversaries: 
For  false  witnesses  are  risen  up  against  me, 
And  such  as  breathe  out  cruelty. 
I  had  fainted,  unless  I  had  believed  to  see  the  goodness 

of  the  Lord 

In  the  land  of  the  living. 
Wait  for  the  Lord: 

Be  strong  and  let  thy  heart  take  courage; 
Yea,  wait  thou  for  the  Lord. 

— (The  Twenty-Seventh  Psalm.) 

GOD,  THE  FOUNTAIN  OF  LIFE. 

Thy  loving  kindness,  O  Lord,  is  in  the  heavens; 
Thy  faithfulness  reacheth  unto  the  skies. 
Thy  righteousness  is  like  the  mountains  of  God; 
Thy  judgments  are  a  great  deep: 


JEWISH  SCIENCE  131 

O  Lord,  thou  preservest  man  and  beast. 

How  precious  is  thy  loving  kindness,  O  God! 

Yea,  the  children  of  men  take  refuge  under  the  shadow 

of  thy  wings. 
They  shall  be  abundantly  satisfied  with  the  fatness 

of  thy  house; 
And  thou  wilt  make  them  drink  of  the  river  of  thy 

pleasures. 

For  with  thee  is  the  fountain  of  life: 
In  thy  light  shall  we  see  light. 
O    continue    thy    lovingkindness    unto    them    that 

know  thee, 

And  thy  righteousness  to  the  upright  in  heart. 
Let  not  the  foot  of  pride  come  against  me, 
And  let  not  the  hand  of  the  wicked  drive  me  away. 
There  are  the  workers  of  iniquity  fallen: 
They  are  thrust  down,  and  shall  not  be  able  to  rise. 

—(Psalm  36:5-12.) 

THE  LIVING  GOD. 

As  the  hart  panteth  after  the  water  brooks, 

So  panteth  my  soul  after  thee,  O  God. 

My  soul  thirsteth  for  God,  for  the  living  God: 

When  shall  I  come  and  appear  before  God? 

My  tears  have  been  my  food  day  and  night, 

While  they  continually  say  unto  me,  Where  is  thy 

God? 
These  things   I   remember,   and   pour  out  my  soul 

within  me, 
How  I  went  with  the  throng,  and  led  them  to  the 

house  of  God, 


132  JEWISH  SCIENCE 

With  the  voice  of  love  and  praise,  a  multitude  keeping 

holyday. 

Why  art  thou  cast  down,  O  my  soul? 
And  why  art  thou  disquieted  within  me? 
Hope  thou  in  God ;  for  I  shall  yet  praise  him 
For  the  help  of  his  countenance. 

0  my  God,  my  soul  is  cast  down  within  me: 
Therefore  do  I  remember  thee  from  the  land  of  the 

Jordan, 

And  the  Hermons,  from  the  hill  Mozar. 
Deep  calleth  unto  deep  at  the  noise  of  thy  waterfalls: 
All  thy  waves  and  thy  billows  are  gone  over  me. 
Yet  the  Lord  will  command  his  lovingkindness  in  the 

daytime ; 

And  in  the  night  his  song  shall  be  with  me, 
Even  a  prayer  unto  the  God  of  my  life. 

1  will  say  unto  God  my  rock,  Why  hast  thou  forgotten 

me? 

Why  go  I  mourning  because  of  the  oppression  of  the 
enemy? 

As  with  a  sword  in  my  bones,  mine  adversaries  re- 
proach me, 

While  they  continually  say  unto  me,  Where  is  thy 
God? 

Why  art  thou  cast  down,  O  my  soul? 

And  why  are  thou  disquieted  within  me? 

Hope  thou  in  God;  for  I  shall  yet  praise  him, 

Who  is  the  help  of  my  countenance,  and  my  God. 
— (The  Forty-Second  Psalm.) 

How  goodly  are  thy  tabernacles, 
O  Lord  of  hosts! 


JEWISH  SCIENCE  133 

My  soul  longeth,  yea,  even  fainteth  for  the  courts  of 

the  Lord; 

My  heart  and  my  flesh  cry  out  unto  the  living  God. 
Yea,  the  sparrow  hath  found  a  house, 
And  the  swallow  a  nest  for  herself,  where  she  may 

lay  her  young, 

Even  thine  altars,  O  Lord  of  hosts, 
My  King,  and  my  God. 
Blessed  are  they  that  dwell  in  thy  house: 
They  will  be  still  praising  thee. 
Blessed  is  the  man  whose  strength  is  in  thee; 
In  whose  heart  are  the  highways  to  Zion. 
Passing  through  the  valley  of  Weeping  they  make 

it  a  place  of  springs; 

Yea,  the  early  rain  covereth  it  with  blessings. 
They  go  from  strength  to  strength; 
Every  one  of  them  appeareth  before  God  in  Zion. 

0  Lord,  God  of  hosts!  hear  my  prayer; 
Give  ear,  O  God  of  Jacob. 

Behold,  O  God,  our  shield, 

And  look  upon  the  face  of  thine  anointed. 

For  a  day  in  thy  courts  is  better  than  a  thousand. 

1  had  rather  be  a  doorkeeper  in  the  house  of  my  God, 
Than  to  dwell  in  the  tents  of  wickedness. 

For  the  Lord  God  is  a  sun  and  a  shield : 

The  Lord  will  give  grace  and  glory; 

No   good   thing  will   he  withhold    from   them   that 

walk  uprightly. 
O  Lord  of  hosts, 
Blessed  is  the  man  that  trusteth  in  thee. 

—(The  Eighty-Fourth  Psalm.) 


134  JEWISH  SCIENCE 

THE  PRAYER  OF  MOSES,  THE  MAN  OF  GOD. 

Lord,  thou  hast  been  our  dwelling-place 

In  all  generations. 

Before  the  mountains  were  brought  forth, 

Or  ever  thou  hadst  formed  the  earth  and  the  world, 

Even  from  everlasting  to  everlasting  thou  art  God. 

Thou  turnest  man  to  destruction, 

And  sayest,  Return,  ye  children  of  men. 

For  a  thousand  years  in  thy  sight 

Are  but  as  yesterday  when  it  is  past, 

And  as  a  watch  in  the  night. 

Thou  earnest  them  away  as  with  a  flood;  they  are 

as  a  sleep: 

In  the  morning  they  are  like  grass  which  groweth  up. 
In  the  morning  it  flourisheth,  and  groweth  up; 
In  the  evening  it  is  cut  down,  and  withereth. 
For  all  our  days  are  passed  away  in  thy  wrath : 
We  bring  our  years  to  an  end  as  a  sigh. 
The  days  of  our  years  are  three-score  years  and  ten, 
Or  even  by  reason  of  strength  fourscore  years; 
Yet  is  their  pride  but  labor  and  sorrow; 
For  it  is  soon  gone,  and  we  fly  away. 
Who  knoweth  the  power  of  thine  anger, 
And  thy  wrath  according  to  the  fear  that  is  due 

unto  thee? 

So  teach  us  to  number  our  days, 
That  we  may  get  us  a  heart  of  wisdom. 
Return,  O  Lord;  how  long? 
And  let  it  repent  thee  concerning  thy  servants. 
Oh  satisfy  us  in  the  morning  with  thy  loving-kindness, 
That  we  may  rejoice  and  be  glad  all  our  days. 


JEWISH  SCIENCE  135 

Make  us  glad  according  to  the  days  wherein  thou 

hast  afflicted  us, 

And  the  years  wherein  we  have  seen  evil. 
Let  thy  work  appear  unto  thy  servants, 
And  thy  glory  upon  their  children. 
And  let  the  favor  of  the  Lord  our  God  be  upon  us ; 
And  establish  thou  the  work  of  our  hands  upon  us; 
Yea,  the  work  of  our  hands  establish  thou  it. 

—(The  Ninetieth  Psalm.) 

SECURITY    OF    HIM    WHO    TRUSTS    IN 
THE  LORD. 

He  that  dwelleth  in  the  secret  place  of  the  Most  High 

Shall  abide  under  the  shadow  of  the  Almighty. 

I  will  say  of  the  Lord,  He  is  my  refuge  and  my  fortress; 

My  God,  in  whom  I  trust. 

For  he  will  deliver  thee  from  the  snare  of  the  fowler, 

And  from  the  deadly  pestilence. 

He  will  cover  thee  with  his  pinions, 

And  under  his  wings  shalt  thou  take  refuge: 

His  truth  is  a  shield  and  a  buckler. 

Thou  shalt  not  be  afraid  for  the  terror  by  night, 

Nor  of  the  arrow  that  fiieth  by  day; 

For  the  pestilence  that  walketh  in  darkness, 

Nor  of  the  destruction  that  wasteth  at  noonday. 

A  thousand  shall  fall  at  thy  side, 

And  ten  thousand  at  thy  right  hand; 

But  it  shall  not  come  nigh  thee. 

Only  with  thine  eyes  shalt  thou  behold, 

And  see  the  reward  of  the  wicked. 

For  thou,  O  Lord,  art  my  refuge! 

Thou  hast  made  the  Most  High  thy  habitation; 


136  JEWISH  SCIENCE 

There  shall  no  evil  befall  thee, 

Neither  shall  any  plague  come  nigh  thy  tent. 

For  he  will  give  his  angels  charge  over  thee, 

To  keep  thee  in  all  thy  ways. 

They  shall  bear  thee  up  in  their  hands, 

Lest  thou  dash  thy  foot  against  a  stone. 

Thou  shalt  tread  upon  the  lion  and  adder; 

The  young  lion  and  the  serpent  shalt  thou  trample 

under  foot. 
Because  he  hath  set  his  love  upon  me,  therefore  will 

I  deliver  him: 

I  will  set  him  on  high,  because  he  hath  known  my  name. 
He  shall  call  upon  me,  and  I  will  answer  him; 
I  will  be  with  him  in  trouble: 
I  will  deliver  him,  and  honor  him. 
With  long  life  will  I  satisfy  him, 
And  show  him  my  salvation. 

— (The  Ninety-First  Psalm.) 

PROSPERITY    OF    HIM    THAT    FEARS    THE 

LORD. 

Praise  ye  the  Lord. 

Blessed  is  the  man  that  feareth  the  Lord, 
That  delighteth  greatly  in  his  commandments. 
His  seed  shall  be  mighty  upon  the  earth: 
The  generations  of  the  upright  shall  be  blessed. 
Wealth  and  riches  are  in  his  house; 
And  his  righteousness  endureth  for  ever. 
Unto  the  upright  there  ariseth  light  in  the  darkness: 
He  is  gracious,  and  merciful,  and  righteous. 
Well  is  it  with  the  man  that  dealeth  graciously  and 
lendeth ; 


JEWISH  SCIENCE  137 

He  shall  maintain  his  cause  in  judgment. 
For  he  shall  never  be  moved; 

The  righteous  shall  be  had   in  everlasting  remem- 
brance. 

He  shall  not  be  afraid  of  evil  tidings; 
His  heart  is  firm,  trusting  in  the  Lord, 
His  heart  is  established,  he  shall  not  be  afraid, 
Until  he  see  his  desire  upon  his  adversaries. 
He  hath  dispersed,  he  hath  given  to  the  needy; 
His  righteousness  endureth  for  ever: 
His  horn  shall  be  exalted  with  honor. 
The  wicked  shall  see  it,  and  be  grieved; 
He  shall  gnash  with  his  teeth,  and  melt  away: 
The  desire  of  the  wicked  shall  perish. 

— (One  Hundred  Twelfth  Psalm.) 

THE   LORD   PRAISED   FOR   EXALTING  THE 
HUMBLE. 

Praise  ye  the  Lord. 

Praise,  O  ye  servants  of  the  Lord, 

Praise  the  name  of  the  Lord. 

Blessed  be  the  name  of  the  Lord 

From  this  time  forth  and  for  evermore. 

From  the  rising  of  the  sun  unto  the  going  down  of  the 

same 

The  Lord's  name  is  to  be  praised. 
The  Lord  is  high  above  all  nations, 
And  his  glory  above  the  heavens. 
Who  is  like  unto  the  Lord  our  God, 
That  hath  his  seat  on  high, 
That  humbleth  himself  to  behold 


138  JEWISH  SCIENCE 

The  things  that  are  in  the  heaven  and  in  the  earth? 

He  raiseth  up  the  poor  out  of  the  dust, 

And  lifteth  up  the  needy  from  the  dunghill; 

That  he  may  set  him  with  princes, 

Even  with  the  princes  of  his  people. 

He  maketh  the  barren  woman  to  keep  house, 

To  be  a  joyful  mother  of  children. 

Praise  ye  the  Lord. 

— (One  Hundred  Thirteenth  Psalm.) 

THANKSGIVING   FOR   GOD'S   SAVING 
GOODNESS. 

Oh  give  thanks  unto  the  Lord ;  for  he  is  good ; 

For  his  lovingkindness  endureth  for  ever. 

Let  Israel  now  say, 

His  lovingkindness  endureth  for  ever. 

Let  the  house  of  Aaron  now  say, 

His  lovingkindness  endureth  for  ever. 

Let  them  now  that  fear  the  Lord  say, 

His  lovingkindness  endureth  for  ever. 

Out  of  my  distress  I  called  upon  the  Lord : 

The  Lord  answered  me  and  set  me  in  a  large  place. 

The  Lord  is  on  my  side;  I  will  not  fear: 

What  can  man  do  unto  me? 

The  Lord  is  on  my  side  among  them  that  help  me: 

Therefore  shall  I  see  my  desire  upon  them  that  hate 

me. 

It  is  better  to  trust  in  the  Lord 
Than  to  put  confidence  in  man. 
It  is  better  to  trust  in  the  Lord 
Than  to  put  confidence  in  princes. 


JEWISH  SCIENCE  139 

All  nations  compassed  me  about: 

In  the  name  of  the  Lord  I  will  triumph. 

They  compassed  me  about;  yea,  they  compassed  me 

about ; 

In  the  name  of  the  Lord  I  will  triumph. 
They   compassed   me   about   like     bees;     they    are 

quenched  as  the  fire  of  thorns: 
In  the  name  of  the  Lord  I  will  triumph. 
They  did  thrust  sore  at  me  that  I  might  fall ; 
But  the  Lord  helped  me. 
The  Lord  is  my  strength  and  song; 
And  he  is  become  my  salvation. 
The  voice  of  rejoicing  and  salvation  is  in  the  tents 

of  the  righteous: 

The  right  hand  of  the  Lord  doeth  valiantly. 
The  right  hand  of  the  Lord  is  exalted: 
The  right  hand  of  the  Lord  doeth  valiantly. 
I  shall  not  die,  but  live, 
And  declare  the  works  of  the  Lord. 
The  Lord  hath  chastened  me; 
But  he  hath  not  given  me  over  unto  death. 
Open  to  me  the  gates  of  righteousness: 
I  will  enter  into   them,   and   give  thanks  unto  the 

Lord. 

This  is  the  gate  of  the  Lord ; 
The  righteous  shall  enter  into  it. 
I  will  give  thanks  unto  thee;  for  thou  hast  answered 

me, 

And  art  become  my  salvation. 
The  stone  which  the  builders  rejected 
Has  become  the  chief  cornerstone. 


140  JEWISH  SCIENCE 

This  is  the  Lord's  doing; 

It  is  marvelous  in  our  eyes. 

This  is  the  day  which  the  Lord  hath  made; 

We  will  rej  oice  and  be  glad  in  it. 

Save  now,  we  beseech  thee,  O  Lord: 

0  Lord,  we  beseech  thee,  send  now  prosperity. 
Blessed  be  he  that  cometh  in  the  name  of  the  Lord: 
We  bless  you  out  of  the  house  of  the  Lord, 

Thou  art  my  God,  and  I  will  give  thanks  unto  thee: 
Thou  art  my  God,  I  will  exalt  thee. 
Oh  give  thanks  unto  the  Lord;  for  he  is  good; 
For  his  lovingkindness  endureth  for  ever. 

— (The  One  Hundred  Eighteenth  Psalm.) 

GOD,  THE  KEEPER  OF  ISRAEL. 

1  will  lift  up  mine  eyes  unto  the  hills: 
From  whence  cometh  my  help? 

My  help  cometh  from  the  Lord, 

Who  made  heaven  and  earth. 

He  will  not  suffer  thy  foot  to  be  moved : 

He  that  keepeth  thee  will  not  slumber. 

Behold,  he  that  keepeth  Israel 

Will  neither  slumber  nor  sleep. 

The  Lord  is  thy  keeper: 

The  Lord  is  thy  shade  upon  thy  right  hand. 

The  sun  shall  not  smite  thee  by  day, 

Nor  the  moon  by  night. 

The  Lord  will  guard  thee  from  all  evil; 

He  will  guard  thy  soul. 

The  Lord  will  guard  thy  going  out  and  thy  coming  in 

From  this  time  forth  and  for  evermore. 

— (The  One  Hundred  Twenty-First  Psalm.) 


JEWISH  SCIENCE  141 

\ 
If  the  Lord  had  not  been  on  our  side, 

Let  Israel  now  say, 

If  the  Lord  had  not  been  on  our  side, 

When  men  rose  up  against  us; 

Then  they  had  swallowed  us  up  alive, 

When  their  wrath  was  kindled  against  us: 

Then  the  waters  had  overwhelmed  us, 

The  stream  had  gone  over  our  soul; 

Then  the  proud  waters  had  gone  over  our  soul. 

Blessed  be  the  Lord; 

Who  hath  not  given  us  as  a  prey  to  their  teeth. 

Our  soul  is  escaped  as  a  bird  out  of  the  snare  of  the 

fowlers : 

The  snare  is  broken,  and  we  are  escaped. 
Our  help  is  in  the  name  of  the  Lord, 
Who-  made  heaven  and  earth. 

— (One  Hundred  Twenty-Fourth  Psalm.) 

CHILDREN;  THE  HERITAGE  OF  GOD. 

Except  the  Lord  build  the  house, 

They  labor  in  vain  that  build  it: 

Except  the  Lord  keep  the  city, 

The  watchman  watcheth  in  vain. 

It  is  vain  for  you  to  rise  up  early, 

To  take  rest  late, 

To  eat  the  bread  of  toil; 

For  he  giveth  unto  his  beloved  sleep. 

Lo,  children  are  a  heritage  of  the  Lord; 

And  the  fruit  of  the  womb  is  his  reward. 

As  arrows  in  the  hand  of  a  mighty  man, 

So  are  the  children  of  youth. 


142  JEWISH  SCIENCE 

Happy  is  the  man  that  hath  his  quiver  full  of  them: 

They  shall  not  be  put  to  shame, 

When  they  speak  with  their  enemies  in  the  gate. 

— (One  Hundred  Twenty-Seventh  Psalm.) 

BLESSEDNESS  FROM  THE  FEAR  OF  GOD. 

Blessed  is  every  one  that  feareth  the  Lord, 

That  walketh  in  his  ways. 

For  thou  shalt  eat  the  labor  of  thy  hands: 

Happy  shalt  thou  be,  and  it  shall  be  well  with  thee. 

Thy  wife  shall  be  as  a  fruitful  vine, 

In  the  innermost  parts  of  thy  house; 

Thy  children  like  olive  plants, 

Round  about  thy  table. 

Behold,  thus  shall  the  man  be  blessed 

That  feareth  the  Lord. 

The  Lord  bless  thee  out  of  Zion: 

And  see  thou  the  good  of  Jerusalem  all  the  days  of 

thy  life. 

Yea,  thou  shalt  see  thy  children's  children. 
Peace  be  upon  Israel. 

—(One  Hundred  Twenty-Eighth  Psalm.) 

THE  UNITY  OF  BRETHREN. 

Behold,  how  good  and  how  pleasant  it  is 

For  brethren  to  dwell  together  in  unity ! 

It  is  like  the  precious  oil  upon  the  head, 

That  ran  down  upon  the  beard, 

Even  Aaron's  beard; 

That  came  down  upon  the  skirt  of  his  garments; 

Like  the  dew  of  Hermon, 


JEWISH  SCIENCE  143 

That  cometh  down  upon  the  mountains  of  Zion: 
For  there  the  Lord  commanded  a  blessing, 
Even  life  for  evermore. 

— (One  Hundred  Thirty-Third  Psalm.) 

GOD'S  OMNIPRESENCE  AND  OMNISCIENCE. 
Lord,  thou  hast  searched  me,  and  known  me 
Thou  knowest  my  downsitting  and  mine  uprising; 
Thou  understandest  my  thought  afar  off. 
Thou  searchest  out  my  path  and  my  lying  down, 
And  art  acquainted  with  all  my  ways. 
For  there  is  not  a  word  in  my  tongue, 
But,  lo,  O  Lord,  thou  knowest  it  altogether. 
Thou  hast  beset  me  behind  and  before, 
And  laid  thy  hand  upon  me. 
Such  knowledge  is  too  wonderful  for  me; 
It  is  high,  I  cannot  attain  unto  it. 
Whither  shall  I  go  from  thy  spirit? 
Or  whither  shall  I  flee  from  thy  presence? 
If  I  ascend  into  heaven,  thou  art  there: 
If  I  make  my  bed  in  Sheol,  behold,  thou  art  there. 
If  I  take  the  wings  of  the  morning, 
And  dwell  in  the  uttermost  parts  of  the  sea; 
Even  there  shall  thy  hand  lead  me, 
And  thy  right  hand  shall  hold  me. 
If  I  say,  Surely  the  darkness  shall  overwhelm  me, 
And  the  light  about  me  shall  be  night; 
Even  the  darkness  hideth  not  from  thee, 
But  the  night  shineth  as  the  day: 
The  darkness  and  the  light  are  both  alike  to  thee. 
I  will  give  thanks  unto  thee;  for  I  am  fearfully  and 
wonderfully  made: 


144  JEWISH  SCIENCE 

Wonderful  are  thy  works; 

And  this  my  soul  knoweth  right  well. 

My  frame  was  not  hidden  from  thee, 

When  I  was  made  in  secret. 

And  curiously  wrought  in  the  lowest  parts  of  the 

earth. 

Thine  eyes  did  see  mine  unformed  substance; 
And  in  thy  book  they  were  all  written, 
Even  the  days  that  were  ordained  for  me 
When  as  yet  there  was  none  of  them. 
How  precious  also  are  thy  thoughts  unto  me,  O  God ! 
How  great  is  the  sum  of  them! 
If  I  should  count  them,  they  are  more  in  number 

than  the  sand: 

When  I  awake,  I  am  still  with  thee. 
Search  me,  O  God,  and  know  my  heart: 
Try  me,  and  know  my  thoughts; 
And  see  if  there  be  any  wicked  way  in  me, 
And  lead  me  in  the  way  ever-lasting. 

—(Psalm  139:1-18,  22-24.) 

PRAISE  TO  THE  CREATOR  AND  PRESERVER. 

Rejoice  in  the  Lord,  O  ye  righteous: 

Praise  is  comely  for  the  upright. 

Give  thanks  unto  the  Lord  with  the  harp: 

Sing  praises  unto  him  with  the  psaltery  of  ten  strings. 

Sing  unto  him  a  new  song; 

Play  skillfully  with  a  loud  noise. 

For  the  word  of  the  Lord  is  right; 

And  all  his  work  is  done  in  faithfulness. 

He  loveth  righteousness  and  justice: 


JEWISH  SCIENCE  145 

The  earth  is  full  of  the  lovingkindness  of  the  Lord. 

By  the  word  of  the  Lord  were  the  heavens  made, 

And  all  the  host  of  them  by  the  breath  of  his  mouth. 

He  gathereth  the  waters  of  the  sea  together  as  a  heap: 

He  layeth  up  the  deeps  in  storehouses. 

Let  all  the  earth  fear  the  Lord: 

Let  all  the  inhabitants  of  the  world  stand  in  awe  of 
him. 

For  he  spake,  and  it  was  done; 

He  commanded,  and  it  stood  fast. 

The  Lord  bringeth  the  counsel  of  the  nations  to 
nought; 

He  maketh  the  thoughts  of  the  peoples  to  be  of  no 
effect. 

The  counsel  of  the  Lord  standeth  fast  for  ever, 

The  thoughts  of  his  heart  to  all  generations. 

Blessed  is  the  nation  whose  God  is  the  Lord, 

The  people  whom  he  hath  chosen  for  his  own  in- 
heritance. 

The  Lord  looketh  from  heaven; 

He  beholdeth  all  the  sons  of  men; 

From  the  place  of  his  habitation  he  looketh  forth 

Upon  all  the  inhabitants  of  the  earth, 

He  that  fashioneth  the  hearts  of  them  all, 

That  considereth  all  their  works. 

There  is  no  king  saved  by  the  multitude  of  a  host: 

A  mighty  man  is  not  delivered  by  great  strength. 

A  horse  is  a  vain  thing  for  safety; 

Neither  doth  he  deliver  any  by  his  great  power. 

Behold,  the  eye  of  the  Lord  is  upon  them  that  fear 
him, 


146  JEWISH  SCIENCE 

Upon  them  that  hope  in  his  lovingkindness; 
To  deliver  their  soul  from  death, 
And  to  keep  them  alive  in  famine. 
Our  soul  hath  waited  for  the  Lord : 
He  is  our  help  and  our  shield. 
For  our  heart  shall  rejoice  in  him, 
Because  we  have  trusted  in  his  holy  name. 
Let  thy  lovingkindness,  O  Lord,  be  upon  us, 
According  as  we  have  hoped  in  thee. 

—(The  Thirty-Third  Psalm.) 


INDEX  OF  BIBLICAL  PASSAGES  TEACHING 
THE  TRUTH  OF  JEWISH  SCIENCE. 

Genesis  20. 
Exodus  15;  22;  26. 
Exodus  23:20-25. 
Numbers  12. 
Deuteronomy  7:9-15. 
Deuteronomy  32;  39. 
I  Samuel  5;  6. 

I  Kings  17:8-24. 

II  Kings  1:1-17. 
II  Kings  4:8-37. 
II  Kings  5. 

II  Kings  8:7-15. 
II  Kings  20:1-7. 
Isaiah  19:19-22. 
Jeremiah  17:12-18. 
Ezekiel  34:1-6. 
Ezekiel  37:1-14. 
Hosea  6:1-31. 
Malachai  4:1-3. 
Psalm  6. 
Psalm  23. 
Psalm  30. 
Psalm  38. 
Psalm  41:1-3. 
Psalm  103:1-5. 
Psalm  107:1-16;  19-22. 
Proverbs  3:1-8. 
Proverbs  4:20-22. 


INDEX  OF  BIBLICAL  PASSAGES  THAT  BEAR 
ON  THE  TRUTH  OF  JEWISH  SCIENCE. 

Exodus  3:13-17. 

Deuteronomy  6:1-3. 

Deuteronomy  6:4-9. 

Deuteronomy  28:1-5. 

Deuteronomy  30:11-14. 

Deuteronomy  30:15-20. 

Joshua  1:1-9. 

Proverbs  3:13-26. 

Isaiah  40:18-21. 

Isaiah  43:1-13. 

Psalm  3. 

Psalm  4. 

Psalm  8. 

Psalm  13. 

Psalm  16. 

Psalm  27. 

Psalm  33. 

Psalm  36:5-12. 

Psalm  42. 

Psalm  61. 

Psalm  63. 

Psalm  84. 

Psalm  90. 

Psalm  91. 

Psalm  97. 

Psalm  112. 

Psalm  113. 

Psalm  116. 


JEWISH  SCIENCE  149 


Psalm  121. 

Psalm  124. 

Psalm  127. 

Psalm  128. 

Psalm  133. 

Psalm  139:1-18;  23-24. 

Psalm  144. 

Psalm  147. 


University  of  California 

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